X86n1609_普陀列祖錄
卍新續藏第 86 冊 No. 1609 普陀列祖錄
No. 1609-A 刻普陀列祖錄題辭
名山大川。固雖天造地設。莫不因人。而傳而重者也。茍不因人而傳而重。夫古今天地。古今山川。豈達磨之後。始有嵩山。仲尼之前。竟無洙泗耶。天造地設者固多。其有幽閉而終不之傳者。漠然而終不之重者。可勝限計哉。是皆未得因人而傳而重者也。普陀一山卓越海涯。屹立巨浸。大經具載。乃普門示現之區。實列祖弘法之地。又不可以尋常形勝並論也。自宋至明。禪宗世出。真歇唱導於前。祖芳振興於後。無何滄桑變易。甲乙風成。法鼓不鳴。百餘年矣。嗟乎四十代烜赫祖師。泯焉無聞。誰之責歟。予忝為末裔。承乏茲山。切恐祖德靡揚。山靈見鄙。是以求諸群集。考諸舊志。實於此山闡法住持者。或得一句一偈。或僅得其名。一皆歸諸山志。間有缺典。惟俟淵博之士。采而補入焉。復刻是編。以表彰之。且見四十代老古錐。面目猶在。
大清康熙三十五年歲次丙子九月中浣住山後學 沙門通旭拜手題
No. 1609
普陀列祖錄
住山比丘 通旭 集
宋 真歇清了禪師(丹霞淳嗣)
師號真歇。諱清了。蜀之左綿安昌。雍氏子也。生有慧根
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 86 冊 No. 1609 普陀列祖錄
No. 1609-A 刻普陀列祖錄題辭
名山大川，固然是天地造化而成，但沒有不因人而得以流傳和被重視的。如果不能因人而流傳和被重視，那麼古往今來的天地，古往今來的山川，難道是達摩之後，才有了嵩山？仲尼之前，就沒有洙泗了嗎？天地造化而成的東西固然很多，其中有幽閉而始終不能流傳的，默默無聞而始終不能被重視的，數也數不清。這些都是沒有能夠因人而流傳和被重視的。普陀山一山卓絕於海邊，屹立於巨浪之中，大乘經典都記載著，這裡是觀世音菩薩示現的區域，是各位祖師弘揚佛法的地方，又不能用尋常的風景名勝來相提並論。自宋朝（960-1279）至明朝（1368-1644），禪宗世代輩出，真歇禪師在前面倡導，祖芳禪師在後面振興。無奈世事變遷，時局變化，法鼓不再鳴響，已經一百多年了。唉！四十代聲名顯赫的祖師，泯滅無聞，這是誰的責任呢？我忝為末代子孫，承蒙住持此山，深怕祖師的德行不能發揚，山神因此鄙視。因此求助於大家，考證於舊的志書，凡是在此山闡揚佛法、住持的祖師，或者得到一句一偈，或者僅僅得到他們的名字，都全部歸入山志。其中有缺失的地方，只有等待學識淵博的人士，採納並補充進去。重新刻印這部書，以此來表彰他們。並且讓大家看到四十代老古錐（指有道行的禪師），他們的面目依然存在。
大清康熙三十五年歲次丙子九月中浣住山後學 沙門通旭拜手題
No. 1609
普陀列祖錄
住山比丘 通旭 輯
宋（960-1279） 真歇清了禪師(丹霞淳嗣)
師號真歇（禪師的稱號）。諱清了（禪師的法名）。是蜀地左綿安昌人，姓雍。生來就有慧根。 English version Vol. 86 No. 1609 of the Supplement to the Buddhist Canon, Records of the Ancestors of Putuo
No. 1609-A Inscription for the Carved Records of the Ancestors of Putuo
Famous mountains and great rivers are, of course, created by nature, but none are not transmitted and valued because of people. If they cannot be transmitted and valued because of people, then, in the ancient and modern world, in the ancient and modern mountains and rivers, did Mount Song only exist after Bodhidharma? Was there no Zhushui before Confucius? There are many things created by nature, but there are countless that are secluded and never transmitted, that are silent and never valued. These are all those that have not been able to be transmitted and valued because of people. Mount Putuo stands out on the edge of the sea, towering in the great waves. The Mahayana scriptures all record that this is the area where Avalokiteśvara (the Bodhisattva of Compassion) manifests, and it is the place where the ancestors propagated the Dharma. It cannot be compared with ordinary scenic spots. From the Song Dynasty (960-1279) to the Ming Dynasty (1368-1644), the Chan (Zen) school emerged from generation to generation. Chan Master Zhenxie advocated in the front, and Chan Master Zufang revitalized in the back. Unfortunately, the world has changed, and the situation has changed. The Dharma drum has not sounded for more than a hundred years. Alas! The forty generations of illustrious ancestors have disappeared without a trace. Whose responsibility is this? I, as a humble descendant, have been entrusted with the abbotship of this mountain, fearing that the virtues of the ancestors will not be promoted and that the mountain spirits will despise it. Therefore, I seek help from the community and examine the old records. All those who have expounded the Dharma and resided in this mountain, whether they have obtained a sentence or a verse, or only their names, are all included in the mountain records. If there are any omissions, I can only wait for erudite scholars to adopt and supplement them. Re-engrave this book to commend them. And let everyone see that the faces of the forty generations of old masters (referring to Chan masters with Taoist practice) are still there.
Respectfully inscribed by the Shramana Tongxu, a junior student residing in the mountain in the ninth month of the thirty-fifth year of the Kangxi reign (1696) of the Great Qing Dynasty.
No. 1609
Records of the Ancestors of Putuo
Compiled by the resident monk Tongxu
Song Dynasty (960-1279): Chan Master Zhenxie Qingliao (Successor of Danxia Chun)
The master's title was Zhenxie (a Chan master's title). His taboo name was Qingliao (a Chan master's Dharma name). He was a native of Anchang, Zuomian, Shu (Sichuan), with the surname Yong. He was born with wisdom.
【English Translation】 English version Vol. 86 No. 1609 of the Supplement to the Buddhist Canon, Records of the Ancestors of Putuo
No. 1609-A Inscription for the Carved Records of the Ancestors of Putuo
Famous mountains and great rivers are, of course, created by nature, but none are not transmitted and valued because of people. If they cannot be transmitted and valued because of people, then, in the ancient and modern world, in the ancient and modern mountains and rivers, did Mount Song only exist after Bodhidharma? Was there no Zhushui before Confucius? There are many things created by nature, but there are countless that are secluded and never transmitted, that are silent and never valued. These are all those that have not been able to be transmitted and valued because of people. Mount Putuo stands out on the edge of the sea, towering in the great waves. The Mahayana scriptures all record that this is the area where Avalokiteśvara (the Bodhisattva of Compassion) manifests, and it is the place where the ancestors propagated the Dharma. It cannot be compared with ordinary scenic spots. From the Song Dynasty (960-1279) to the Ming Dynasty (1368-1644), the Chan (Zen) school emerged from generation to generation. Chan Master Zhenxie advocated in the front, and Chan Master Zufang revitalized in the back. Unfortunately, the world has changed, and the situation has changed. The Dharma drum has not sounded for more than a hundred years. Alas! The forty generations of illustrious ancestors have disappeared without a trace. Whose responsibility is this? I, as a humble descendant, have been entrusted with the abbotship of this mountain, fearing that the virtues of the ancestors will not be promoted and that the mountain spirits will despise it. Therefore, I seek help from the community and examine the old records. All those who have expounded the Dharma and resided in this mountain, whether they have obtained a sentence or a verse, or only their names, are all included in the mountain records. If there are any omissions, I can only wait for erudite scholars to adopt and supplement them. Re-engrave this book to commend them. And let everyone see that the faces of the forty generations of old masters (referring to Chan masters with Taoist practice) are still there.
Respectfully inscribed by the Shramana Tongxu, a junior student residing in the mountain in the ninth month of the thirty-fifth year of the Kangxi reign (1696) of the Great Qing Dynasty.
No. 1609
Records of the Ancestors of Putuo
Compiled by the resident monk Tongxu
Song Dynasty (960-1279): Chan Master Zhenxie Qingliao (Successor of Danxia Chun)
The master's title was 'Zhenxie' (a Chan master's title). His taboo name was 'Qingliao' (a Chan master's Dharma name). He was a native of Anchang, Zuomian, Shu (Sichuan), with the surname Yong. He was born with wisdom.
。眉目疏秀。神宇靜深。見佛則欣戀不捨。年十一。依聖果寺俊僧受業。又七歲。試法華經得度。具戒聽講。玄解經論。以為言說終非究竟。出峽直抵沔漢。扣丹霞子淳禪師。淳問如何是空劫時自己。師擬對。淳掌之。師契旨。翌日淳上堂曰。日照孤峰翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。師趨進曰。今日瞞某甲不得也。曰試舉看。師良久。淳曰將謂你瞥地。師便出。輒北遊五臺京汴。南抵儀真。謁長蘆祖照。一語契合。命為侍者。逾載分座。照常以老疾。擬閑退。夢人告曰蜀僧可代。照未決蜀僧為誰。至宣和壬寅照病篤。恍省前讖。蜀僧即了首座也。乃囑經使陳公。請了繼席。長蘆開法。以香酬丹霞淳。語曰我于丹霞先師。一掌下伎倆俱盡。覓個開口處不可得。如今有恁么快活。不徹底漢么。若無。銜鐵負鞍。各自著便。於是洞宗大振。禪流如歸。紹興元年辛亥。師自長蘆南遊。浮海至此。結庵山椒。扁曰海岸孤絕。禪林英秀多依之。郡請于朝。易律為禪。以漚和機。引導海山七百餘家。一聞教音俱棄漁業。日活千萬億命。后應天臺國清。閩之雪峰。奉旨補處育王。詔遷蔣山。疾辭不赴。明年朝旨。以溫之龍翔興慶二院。合一禪林詔師主之。僧集如雲。齋粥不繼。朝以法田千畝賜之。又詔主雙徑。慈寧太后。
建崇先寺居師。賜金襕銀絹法物。隆渥殊甚。師以為可作歸休計。上堂。轉功就位。是向去底人。玉韞荊山貴。轉位就功。是卻來底人。紅爐片雪春。功位俱轉。通身不滯。撒手無依。石女夜登機。密室無人掃。正恁么時。絕氣息一句。作么生相委。良久云。歸根風墮葉。照盡月潭空。尋示疾中使問候。師從容敘謝。呼首座曰吾行矣。跏趺瞑目而逝。時紹興二十二年。壬申十月朔日也。越世六十有二。坐四十五夏。凡七處說法。五承紫泥之詔。得度弟子四百。嗣法者宗玨等三十餘人。所編語錄二集若干卷行世。其語曰。窮微喪本。體妙失宗。一句截流。玄淵及盡。是以金針密處。不露光芒。玉線通時。潛舒異彩。雖然如是。猶是互動雙明。且道巧拙不到。作么生相委。良久云。云蘿秀處青陰合。巖樹高低翠鎖深。僧問不落風彩。還許轉身也無。師曰石女行處不同功。曰向上事作么生。師曰妙在一漚前。豈容千聖眼。僧禮拜。師曰祇恐不恁么。師之語句精妙。臨機勘辨約類如此。此山禪宗。蓋自師始。稱開法第一世云。
自得慧暉禪師(宏智覺嗣)
師諱慧暉。號自得。會稽張氏子。自少割愛辭親。得度于澄照寺。孤錫雲遊。見長蘆真歇。以為有所證。于閃電機下竟南歸。所遇叢社如逆旅。一閱而棄之。遂
【現代漢語翻譯】 現代漢語譯本： 建崇先寺，皇帝賜予居師（指慧暉禪師）金襕袈裟、銀絹等法物，恩寵非常隆厚。慧暉禪師認為可以作為歸隱休息的打算。上堂說法時說：『轉功就位，是走向死亡的人，如同美玉蘊藏在荊山之中才顯得珍貴。轉位就功，是返回塵世的人，如同紅爐中飄落一片雪花，預示著春天的到來。功與位都轉化，全身沒有滯礙，撒手放下一切，沒有依靠，如同石女在夜晚登上織布機。密室中沒有人打掃，正在這個時候，斷絕氣息的一句話，要如何領會？』良久后說：『歸根落葉隨風飄，照盡月潭一片空明。』 慧暉禪師生病期間，皇帝派遣使者問候，禪師從容地敘述感謝。呼喚首座說：『我要走了。』然後跏趺而坐，閉目圓寂。時間是紹興二十二年（1152年）壬申年十月初一。世壽六十二歲，坐禪四十五個夏天。總共在七個地方說法，五次接受皇帝的詔令。得度的弟子有四百人，繼承禪法者有宗玨等三十餘人。所編輯的語錄二集若干卷流傳於世。 其中的語錄說：『窮究細微之處反而喪失根本，體悟玄妙反而失去宗旨。一句截斷眾流，玄妙的深淵也能窮盡。因此，金針縫製最細密的地方，不顯露光芒；玉線貫通的時候，悄然展現奇異的光彩。』雖然如此，仍然是互動輝映，彼此顯明。那麼，巧妙與笨拙都達不到的境界，要如何領會？』良久后說：『雲霧繚繞，山林秀美，青翠的樹蔭合攏；山巖上的樹木高低錯落，翠綠的枝條深深地鎖住。』 有僧人問：『不落入風采，還允許轉身嗎？』慧暉禪師說：『石女行走的地方不同於常人。』僧人問：『向上之事如何？』禪師說：『玄妙就在一念未生之前，哪裡容得下千聖的眼光？』僧人禮拜。禪師說：『只怕不是這樣。』慧暉禪師的語句精妙，臨機應變，辨析事理，大抵如此。此山的禪宗，大概是從慧暉禪師開始的，被稱為開法第一世。 自得慧暉禪師（宏智覺嗣）： 慧暉禪師，法號慧暉，別號自得，是會稽人張氏之子。從小就割捨情愛，辭別親人，在澄照寺出家。獨自拿著錫杖雲遊四方，見到長蘆真歇禪師，認為有所證悟。在閃電機下最終南歸。所遇到的寺院叢林，都像旅館一樣，看一遍就離開了。於是...
【English Translation】 English version: Venerable Ju Shi (referring to Huihui Chan Master) was granted the Chongxian Temple. The emperor bestowed upon him a golden kasaya, silver silk, and other Dharma objects, with exceptional favor. Huihui Chan Master considered this as an opportunity for retirement and rest. During an Dharma talk, he said: 'Turning merit to position is for those heading towards death, like jade hidden in Mount Jing, valued for its potential. Turning position to merit is for those returning to the world, like a snowflake in a red furnace, heralding the arrival of spring. When both merit and position are transformed, the whole body is without obstruction, letting go of everything without reliance, like a stone woman climbing onto a loom at night. In a secret room, no one sweeps; at this very moment, how do you comprehend the phrase that cuts off all breath?' After a long pause, he said: 'Returning to the root, fallen leaves follow the wind; illuminating the moonlit pond, all is empty and clear.' During Huihui Chan Master's illness, the emperor sent an envoy to inquire after him. The Chan Master calmly expressed his gratitude. He called the head monk and said, 'I am about to depart.' Then he sat in the lotus position, closed his eyes, and passed away. This occurred on the first day of the tenth month of the Ren Shen year during the Shaoxing reign (1152). His age was sixty-two, and he had spent forty-five summers in meditation. He had taught the Dharma in seven places and received imperial edicts five times. He had four hundred ordained disciples, and over thirty successors to his Dharma, including Zongjue. The two collections of his recorded sayings are circulated in the world. Among his recorded sayings is: 'Exhausting the subtle loses the root; embodying the profound loses the principle. A single phrase cuts off the flow, and the profound abyss can be exhausted. Therefore, in the most meticulous stitching of a golden needle, no light is revealed; when a jade thread is threaded through, it subtly displays extraordinary brilliance.' Even so, it is still mutual illumination, revealing each other. Then, how do you comprehend the realm beyond skill and clumsiness?' After a long pause, he said: 'Where clouds and vines flourish, green shade merges; on rocky trees, high and low, emerald locks deepen.' A monk asked, 'Without falling into style, is turning around allowed?' Huihui Chan Master said, 'The place where a stone woman walks is different from ordinary people.' The monk asked, 'What about the matter of upward progress?' The Chan Master said, 'The mystery lies before a single thought arises; how can it accommodate the eyes of a thousand sages?' The monk bowed. The Chan Master said, 'I fear it is not so.' Huihui Chan Master's words were exquisite, his responses were adaptable, and his discernment of matters was generally like this. The Chan sect of this mountain probably began with Huihui Chan Master, and he is called the first generation of Dharma opening. Zide Huihui Chan Master (Successor of Hongzhi Jue): Huihui Chan Master, Dharma name Huihui, alias Zide, was the son of the Zhang family of Kuaiji. From a young age, he relinquished love and bid farewell to his relatives, becoming a monk at Chengzhao Temple. Alone, he traveled with his staff, met Chan Master Zhenxie of Changlu, and believed he had attained enlightenment. Under the flash of lightning, he eventually returned south. The monasteries he encountered were like inns, which he abandoned after a single visit. Thus...
投謁于覺弘智和尚。宏智威德自在。道望隆當世。見者皆為神悚。暉獨心負所畜。不藉通詞。特擬觀光于座下。宏智熟視暉而容之。暉微疑其所以。乃自請掛搭。宏智召暉至榻前。詰以寶鏡頌。暉驟進語。智正色遣出之。暉乃折節自悔。從前寶惜一齊放下。一夕正往聖僧前燒香。適弘智來前。暉見之頓悟大旨。自爾問答無滯。得授記莂焉。紹興丁巳。開法補陀。馳其提唱。語于宏智。宏智大悅。其語曰。朔風凜凜掃寒林。葉落歸根露赤心。萬派朝宗船到岸。六窗虛映芥投針。本成現。莫他尋。性地閑閑耀古今。戶外凍消春色動。四山渾作木龍吟。又曰巢知風。穴知雨。甜者甜兮苦者苦。不須計較作思量。五五從來二十五。萬般施設到平常。此是叢林飽參句。諸人還委悉么。野老不知堯舜力。鼕鼕打鼓祭江神。谷之神。樞之要。里許旁參。回途得妙。云雖動而常閑。月雖晦而彌照。賓主交參。正偏兼到。十洲春盡花凋殘。珊瑚樹林日杲杲。於是補陀風範。與天童並峙。其遷萬壽。次吉祥。又雪竇。皆名公巨卿。為之勸請。淳熙丙申。詔補凈慈。庚子退歸雪竇。以癸卯仲冬二十九日。中夜沐浴而逝。窆全身於明覺塔右。其法嗣。華藏慧祚。雪竇德云。仗錫崇堅。雪竇煥四人。
繼以瞭然禪師(徑山悟嗣) 弁
【現代漢語翻譯】 現代漢語譯本： 我前去拜見覺弘智和尚（Juéhóng Zhì héshàng）。宏智（Hóngzhì）威嚴德行自在，聲望在當時非常高。見到他的人都感到敬畏。只有我內心懷有自己的見解，沒有藉助翻譯，特意想在您的座下瞻仰學習。宏智（Hóngzhì）仔細地看著我並容納了我。我稍微有些疑惑其中的原因，於是自己請求掛單。宏智（Hóngzhì）叫我到床前，用《寶鏡頌》來考問我。我急忙回答，宏智（Hóngzhì）嚴厲地斥責我出去。我於是改變態度，深刻地反省自己，把以前珍視的東西全部放下。一天晚上，我正在聖僧前燒香，恰好宏智（Hóngzhì）來到前面。我見到他立刻領悟了佛法的大意，從此問答沒有阻礙，得到了宏智（Hóngzhì）的授記。紹興丁巳年（1137年），我開始在補陀山開創佛法，宣揚我的提倡。我把我的見解告訴宏智（Hóngzhì），宏智（Hóngzhì）非常高興。我的見解是：『北風凜冽地掃蕩著寒冷的樹林，樹葉飄落歸根，顯露出赤誠的心。萬條河流朝著大海奔流，船隻靠岸。六扇窗戶空虛地映照著，像芥子投入針孔。本性本來就存在，不要向別處尋找。自性清凈，照耀古今。門外的冰雪融化，春天的景色開始萌動，四面的山都變成了木龍的吟唱。』又說：『鳥巢知道風向，洞穴知道下雨。甜就是甜，苦就是苦。不需要計較，不需要思量。五五相乘，本來就是二十五。各種設施都歸於平常。』這就是叢林中飽參的語句。各位還明白嗎？鄉下的老翁不知道堯舜的力量，只是咚咚地敲著鼓祭祀江神。山谷的神靈，關鍵的樞紐，在裡面稍微參悟，回頭就能得到妙處。云雖然在動，但始終是閒適的，月亮雖然昏暗，但更加明亮。賓與主互相參與，正與偏兼顧。十洲的春天結束，花朵凋殘，珊瑚樹林在陽光下閃耀。』於是補陀山的風範，與天童山並列。我後來遷到萬壽寺，再到吉祥寺，又到雪竇寺，都是有名望的官員和富商為我勸請。淳熙丙申年（1176年），我奉詔到凈慈寺。庚子年（1200年）退隱回到雪竇寺，在癸卯年（1203年）仲冬二十九日，半夜沐浴後去世，全身安葬在明覺塔的右邊。我的法嗣有：華藏慧祚（Huázàng Huìzuò），雪竇德云（Xuědòu Déyún），仗錫崇堅（Zhàngxī Chóngjiān），雪竇煥（Xuědòu Huàn）四人。
接下來是瞭然禪師（Liǎorán Chánshī）（徑山悟嗣（Jìngshān Wùsì）），弁（Biàn）。
【English Translation】 English version: I went to visit the Venerable Abbot Juehong Zhi (覺弘智和尚 - Juéhóng Zhì héshàng). Hongzhi (宏智 - Hóngzhì) possessed majestic virtue and freedom, and his reputation was high in that era. All who saw him felt awe. Only I harbored my own views and, without relying on an interpreter, specifically wished to observe and learn at your seat. Hongzhi (宏智 - Hóngzhì) looked at me carefully and accommodated me. I was slightly doubtful of the reason, so I requested to stay. Hongzhi (宏智 - Hóngzhì) summoned me to his bedside and questioned me with the 'Ode to the Precious Mirror' (寶鏡頌 - Bǎojìng sòng). I hastily answered, and Hongzhi (宏智 - Hóngzhì) sternly ordered me to leave. I then changed my attitude, deeply repented, and relinquished all that I had previously cherished. One evening, I was burning incense before the Holy Monk when Hongzhi (宏智 - Hóngzhì) happened to come forward. Upon seeing him, I immediately understood the essence of the Dharma, and from then on, my questions and answers were without hindrance, and I received Hongzhi's (宏智 - Hóngzhì) prediction. In the year Ding Si of the Shaoxing era (紹興丁巳年 - Shàoxīng Dīngsì nián, 1137 AD), I began to establish the Dharma on Mount Putuo (補陀山 - Bǔtuó shān), propagating my teachings. I told Hongzhi (宏智 - Hóngzhì) my views, and Hongzhi (宏智 - Hóngzhì) was very pleased. My views were: 'The piercing north wind sweeps the cold forest, leaves fall and return to their roots, revealing a sincere heart. Ten thousand streams flow towards the sea, and ships reach the shore. Six windows reflect emptiness, like a mustard seed entering a needle's eye. The original nature is inherently present; do not seek it elsewhere. The self-nature is pure, illuminating the past and present. Outside the door, the ice melts, and the spring scenery begins to stir; the four mountains become the chanting of wooden dragons.' It also said: 'The nest knows the wind, the cave knows the rain. Sweet is sweet, and bitter is bitter. There is no need to calculate or contemplate. Five times five is always twenty-five. All arrangements return to the ordinary.' These are the words of a well-versed practitioner in the monastic community. Do you all understand? The old villager does not know the power of Yao and Shun, but simply beats the drum to worship the river god. The spirit of the valley, the crucial pivot, slightly contemplate within, and you will find the wonder on the return. Although the clouds move, they are always at ease; although the moon is dim, it shines even brighter. Guest and host participate with each other, embracing both the correct and the biased. The spring of the ten continents ends, and the flowers wither; the coral forest shines in the sun.' Thus, the model of Mount Putuo (補陀山 - Bǔtuó shān) stood alongside that of Mount Tiantong (天童山 - Tiāntóng shān). Later, I moved to Wanshou Monastery (萬壽寺 - Wànshòu sì), then to Jixiang Monastery (吉祥寺 - Jíxiáng sì), and then to Xuedou Monastery (雪竇寺 - Xuědòu sì), all at the urging of famous officials and wealthy merchants. In the year Bing Shen of the Chunxi era (淳熙丙申年 - Chúnxī Bǐngshēn nián, 1176 AD), I was ordered to go to Jingci Monastery (凈慈寺 - Jìngcí sì). In the year Gengzi (庚子年 - Gēngzǐ nián, 1200 AD), I retired and returned to Xuedou Monastery (雪竇寺 - Xuědòu sì), and on the twenty-ninth day of the mid-winter of the year Guimao (癸卯年 - Guǐmǎo nián, 1203 AD), I passed away after bathing in the middle of the night, and my whole body was buried to the right of the Mingjue Pagoda (明覺塔 - Míngjué tǎ). My Dharma heirs are: Huazang Huizuo (華藏慧祚 - Huázàng Huìzuò), Xuedou Deyun (雪竇德云 - Xuědòu Déyún), Zhangxi Chongjian (仗錫崇堅 - Zhàngxī Chóngjiān), and Xuedou Huan (雪竇煥 - Xuědòu Huàn).
Next is Chan Master Liaoran (瞭然禪師 - Liǎorán Chánshī) (a successor of Jingshan Wu (徑山悟嗣 - Jìngshān Wùsì)), Bian (弁 - Biàn).
至瀾禪師 雪屋立禪師 垣堂圓禪師 蘧庵成禪師 還庵琛禪師 鑒庵實禪師 小庵高禪師
閑云德韶禪師(佛照光嗣)
師諱德韶。號閑云。嘉定間來主是山。言于朝。賜錢萬緡。修飾殿宇。殿成御書圓通寶殿。大士橋以賜師。創龍章閣藏之。
大川普濟禪師(徑山琰嗣)
師諱普濟。號大川。明州奉化人。上堂舉睦州和尚。因僧問如何是祖師西來意。州曰一隊衲僧來。一隊衲僧去。頌曰。一隊衲僧來。一隊衲僧去。打破睦州關。大地無寸土 題世尊出山相。龍章鳳質出王宮。肘露衣穿下雪峰。智愿必空諸有界。不知諸有幾時空。師嘗纂修五燈會元行世。
鐵腳清禪師 古巖顓禪師 深谷喚禪師 無咎吉禪師 寒巖悟禪師
夢窗嗣清禪師
師諱嗣清。號夢窗。山陰于氏子。肄業郡之天章。上堂。德山入門便棒。臨濟入門便喝。逼龜成兆終不能靈。寶陀者里寂然不動。感而遂通。馬無千里謾追風。
佛涅槃上堂。佛真法身猶若虛空。因甚二月十五日。卻向雙林樹下。做盡死模活樣。竹影掃階塵不動。月穿潭底水無痕 上堂舉白雲端和尚。示眾云。若端的得一回汗出。師拈云。要知白雲老人落處么。自從塞北經鏖戰。敢向江南
【現代漢語翻譯】 現代漢語譯本 至瀾禪師 雪屋立禪師 垣堂圓禪師 蘧庵成禪師 還庵琛禪師 鑒庵實禪師 小庵高禪師 閑云德韶禪師(佛照光嗣) 師諱德韶，號閑云。嘉定（南宋寧宗年號，1208-1224）年間來主持這座山。稟告于朝廷，朝廷賜錢一萬緡，修飾殿宇。殿宇建成后，皇帝御筆題寫『圓通寶殿』，並把大士橋賜給禪師，禪師建造龍章閣收藏。 大川普濟禪師(徑山琰嗣) 師諱普濟，號大川，明州奉化人。上堂時，引用睦州和尚的話：有僧人問『如何是祖師西來意？』睦州回答說『一隊衲僧來，一隊衲僧去。』禪師為此作頌說：『一隊衲僧來，一隊衲僧去，打破睦州關，大地無寸土。』題世尊出山相：『龍章鳳質出王宮，肘露衣穿下雪峰。智愿必空諸有界，不知諸有幾時空。』禪師曾經纂修《五燈會元》流傳於世。 鐵腳清禪師 古巖顓禪師 深谷喚禪師 無咎吉禪師 寒巖悟禪師 夢窗嗣清禪師 師諱嗣清，號夢窗，山陰于氏子。在郡里的天章寺學習。上堂時說：『德山入門便打，臨濟入門便喝，逼迫烏龜成卦最終也不能靈驗。寶陀這裡寂然不動，感應而通達。馬沒有日行千里的能力，卻白白追逐風。』 佛涅槃上堂：『佛的真法身猶如虛空，為什麼在二月十五日，卻在雙林樹下，做盡死的模樣和活的樣子？竹影掃階塵不動，月亮穿透潭底水無痕。』上堂時引用白雲端和尚的話，向大眾開示說：『如果真能體會到一次汗流浹背的感受。』禪師拈出：『要知道白雲老人的落腳處嗎？自從塞北經過鏖戰，敢於面向江南。』
【English Translation】 English version To Chan Master Zhilan Chan Master Xue Wu Li, Chan Master Yuan Tang Yuan Chan Master Qu An Cheng, Chan Master Huan An Chen Chan Master Jian An Shi, Chan Master Xiao An Gao Chan Master Xian Yun Deshao (Successor of Fozhao Guang) The master's name was Deshao, with the alias Xianyun. During the Jiading period (1208-1224) of the Southern Song Dynasty, he came to preside over this mountain. He reported to the court, and the court granted ten thousand strings of cash to decorate the halls. After the halls were completed, the emperor personally inscribed 'Hall of Perfect Penetration' and bestowed the Great Scholar Bridge upon the master, who built the Longzhang Pavilion to store it. Chan Master Dachuan Puji (Successor of Jingshan Yan) The master's name was Puji, with the alias Dachuan, a native of Fenghua, Mingzhou. During the Dharma assembly, he quoted the words of Monk Muzhou: A monk asked, 'What is the meaning of the Patriarch's coming from the West?' Muzhou replied, 'A group of monks come, a group of monks go.' The Chan master composed a verse for this: 'A group of monks come, a group of monks go, breaking through the Muzhou barrier, not an inch of soil on the great earth.' Inscription on the portrait of Shakyamuni Buddha emerging from the mountain: 'Dragon-like appearance and phoenix-like essence emerge from the royal palace, elbows exposed and clothes torn, descending from Snow Mountain. Wisdom and vows must empty all realms of existence, but who knows when all existence will be emptied.' The master once compiled the 'Wudeng Huiyuan' (Compendium of Five Lamps) which was circulated in the world. Chan Master Tie Jiao Qing, Chan Master Gu Yan Zhuan Chan Master Shen Gu Huan, Chan Master Wu Jiu Ji Chan Master Han Yan Wu Chan Master Meng Chuang Siqing The master's name was Siqing, with the alias Mengchuang, a son of the Yu family from Shanyin. He studied at Tianzhang Temple in the prefecture. During the Dharma assembly, he said: 'Deshan strikes with a stick upon entering, Linji shouts upon entering, forcing a tortoise to divine will ultimately not be effective. Here in Putuo, there is stillness and non-movement, responding through sensation. A horse without the ability to travel a thousand miles in a day vainly chases the wind.' Dharma Assembly on Buddha's Nirvana: 'The true Dharma body of the Buddha is like empty space, why on the fifteenth day of the second month, does he act out the complete appearance of death and life under the twin Sala trees? The bamboo shadow sweeps the steps but the dust does not move, the moon penetrates the bottom of the pool but the water leaves no trace.' During the Dharma assembly, he quoted the words of Monk Baiyun Duan, instructing the assembly: 'If one can truly experience the feeling of sweating profusely once.' The Chan master picked up on this: 'Do you want to know where the old man Baiyun ended up? Since passing through fierce battles north of the border, he dares to face Jiangnan.'
說陣圖 上堂舉曹山辭洞山云。子向甚麼處去。曹山云。不變異處去。洞山云。不變異處豈有去耶。曹山云。去亦不變異。師云云藏無縫襖。鳥宿不萌枝 上堂春風如刀。春雨如膏。裁剪不得處。桃花色轉嬌。靈云一見不疑去。謝郎舞棹更呈橈 上堂歸宗斬蛇。秘魔擎叉。禾山打鼓。趙州喫茶。十字街頭開舖席。見錢買賣且無賒 上堂三十年來尋劍客。幾回葉落又抽枝。自從一見桃花后。直至如今更不疑。師云尋常春夢無奇特。獨有靈云說向人。只如玄沙道。諦當甚諦當。敢保老兄未徹在。若不同床睡。焉知被底穿 上堂。萬里無寸草頭上漫漫。出門便是草腳下漫漫。夜行只管貪明月。不覺和衣渡水寒。
石屋環禪師 寒巖舉禪師 松州基禪師 東巖日禪師(西巖慧嗣) 混溪清禪師 白雲恭禪師 愚溪智禪師 東洲永禪師(松源岳下石林鞏嗣) 一山寧禪師
日本智曤國師。初參師。備陳求法之故。至於涕泣。師曰我宗無語句。亦無一法與人。曰愿和尚慈悲方便開示。師曰本來廓然清凈。雖慈悲方便亦無。
次翁元禪師 險崖遇禪師 太虛沖禪師
元 孚中懷信禪師(天童坦嗣)
師名懷信。字孚中。俗姓江氏。明之奉化人。父
【現代漢語翻譯】 現代漢語譯本 說陣圖 上堂舉曹山（一位禪師）辭洞山（另一位禪師）云：『子向甚麼處去？』曹山云：『不變異處去。』洞山云：『不變異處豈有去耶？』曹山云：『去亦不變異。』師云：云藏無縫襖，鳥宿不萌枝。上堂春風如刀，春雨如膏。裁剪不得處，桃花色轉嬌。靈云（一位禪師）一見不疑去，謝郎舞棹更呈橈。上堂歸宗（一位禪師）斬蛇，秘魔（一位禪師）擎叉，禾山（一座山）打鼓，趙州（一位禪師）喫茶。十字街頭開舖席，見錢買賣且無賒。上堂三十年來尋劍客，幾回葉落又抽枝。自從一見桃花后，直至如今更不疑。師云：尋常春夢無奇特，獨有靈云說向人。只如玄沙（一位禪師）道：諦當甚諦當，敢保老兄未徹在。若不同床睡，焉知被底穿？上堂。萬里無寸草，頭上漫漫。出門便是草，腳下漫漫。夜行只管貪明月，不覺和衣渡水寒。 石屋環禪師，寒巖舉禪師，松州基禪師，東巖日禪師(西巖慧嗣)，混溪清禪師，白雲恭禪師，愚溪智禪師，東洲永禪師(松源岳下石林鞏嗣)，一山寧禪師。 日本智曤國師。初參師，備陳求法之故，至於涕泣。師曰：『我宗無語句，亦無一法與人。』曰：『愿和尚慈悲方便開示。』師曰：『本來廓然清凈，雖慈悲方便亦無。』 次翁元禪師，險崖遇禪師，太虛沖禪師。 元 孚中懷信禪師(天童坦嗣) 師名懷信，字孚中，俗姓江氏，明（明朝，1368年-1644年）之奉化人。父
【English Translation】 English version Speaking of Battle Formations: In the hall, Caoshan (a Chan master) was cited taking leave of Dongshan (another Chan master), saying, 'Where are you going?' Caoshan said, 'I am going to a place of non-change.' Dongshan said, 'In a place of non-change, how can there be going?' Caoshan said, 'Going is also non-change.' The master said: 'Clouds hide a seamless jacket, birds roost on branches that do not sprout.' In the hall: 'The spring breeze is like a knife, the spring rain is like ointment. Where it cannot be tailored, the peach blossom's color turns more charming. Lingyun (a Chan master) went away without doubt after one glimpse, Xie Lang dances with oars, further presenting the rudder.' In the hall: 'Guizong (a Chan master) cuts a snake, Mimo (a Chan master) holds a trident, Heshan (a mountain) beats a drum, Zhaozhou (a Chan master) drinks tea. Opening a shop at the crossroads, cash transactions are made without credit.' In the hall: 'For thirty years, I have been seeking a swordsman, how many times have leaves fallen and branches sprouted again. Since seeing the peach blossoms, I have not doubted until now.' The master said: 'Ordinary spring dreams are not unusual, only Lingyun speaks of it to people. Just like Xuansha (a Chan master) said: 'Truly appropriate, very appropriate, I dare to guarantee that you, old brother, have not thoroughly understood it. If you don't sleep in the same bed, how do you know where the quilt is torn?'' In the hall: 'Ten thousand miles without a blade of grass, boundless above the head. Going out is grass, boundless beneath the feet. Traveling at night, only greedy for the bright moon, unknowingly crossing the cold water with clothes on.' Chan Master Shiwu Huan, Chan Master Hanyan Ju, Chan Master Songzhou Ji, Chan Master Dongyan Ri (Xiyan Huisi), Chan Master Hunxi Qing, Chan Master Baiyun Gong, Chan Master Yuxi Zhi, Chan Master Dongzhou Yong (Songyuan Yuexia Shilin Gongsi), Chan Master Yishan Ning. National Teacher Zhihuo of Japan. Initially visiting the master, he fully explained the reason for seeking the Dharma, even to the point of weeping. The master said, 'My school has no words, nor does it give any Dharma to others.' He said, 'May the Abbot compassionately and skillfully reveal it.' The master said, 'Originally, it is vast and pure, even compassion and skillful means are absent.' Chan Master Ciweng Yuan, Chan Master Xianyai Yu, Chan Master Taixu Chong. Yuan Chan Master Fuzhong Huaixin (Successor of Tiantong) The master's name was Huaixin, his courtesy name was Fuzhong, his secular surname was Jiang, and he was from Fenghua in the Ming Dynasty (1368-1644). His father...
某嘗為某縣校官。母劉氏。夜夢大星墮室中。有光如火。亟取而吞之。覺即有孕。及誕。狀貌異凡子。性凝莊不妄舉動。唯見沙門至其家。必躍而親之。稍長受三經于宋進士戴公。表元經旨悉暢達。然非其好也。年十五離家。從法華院僧子思。執童子之役。已而祝髮為大僧。受具戒於五臺寺。聞延慶半巖全公。弘三觀十乘之旨。復與之遊。久之且嘆曰。教相繁多。浩如煙海。茍欲窮之。是誠算沙徒自困耳。即棄去。渡浙河而西。凡遇名叢林輒往參叩。下語多枘鑿弗合。不勝憤悱。往參天童竺西坦公。師隨質所疑。坦一見知為法器。厲色待之。不與交一語。師群疑愈熾。一日上堂。舉興化打克賓公案問師。師曰俊哉師子兒也。坦頷之。師自是依止不忍去。俾掌維那。未幾坦入滅。師鳴眾。請云外岫公。補居天童。師與擊節酬唱。拍拍是令。岫每稱之曰。信公乃洞宗赤幟。濟室白眉也。泰定丙寅行宣政院。請師出住明之觀音寺。師䇿勵徒眾。視分陰若尺璧。唯恐其失之。天曆己巳。遷住此山。師不以位望之崇。效它山。飾車輿盛徒御。以夸炫於人。自持一缽。丐食吳楚間。鎮南王。具香花迎至府中。虛心問道。語中肯綮。且出達磨像求贊。師運筆無停思。辭旨淵𨗉。王甚歡服。宣讓王。亦遣使者奉旃檀香。紫伽黎衣。請示
【現代漢語翻譯】 現代漢語譯本： 我曾經擔任某縣的學校官員。我的母親劉氏，夜裡夢見一顆巨大的星星墜入房中，光芒如火。她急忙取來吞下，醒來后就有了身孕。等到孩子出生，相貌與一般的孩子不同。性格沉穩莊重，不輕易舉動。唯獨見到僧人來到家中，必定跳躍著親近他們。稍微長大后，向宋朝進士戴公學習《三經》，對經書的旨意全部通達，然而這並非他的愛好。十五歲時離開家，跟隨法華院的僧人子思，做童子的雜役。不久后剃度成為正式的僧人，在五臺寺受具足戒。聽說延慶半巖的全公，弘揚天臺宗三觀十乘的宗旨（三觀指空觀、假觀、中觀，十乘觀法是天臺宗的修行方法），又與他交往。很久之後，他感嘆道：『教義的門類繁多，浩如煙海。如果想要窮盡它們，這真是像數沙子一樣徒勞地困擾自己。』於是離去，渡過浙河向西，凡是遇到著名的叢林寺院就前往參拜請教，但所說的話大多格格不入，讓他非常憤懣。後來去參拜天童竺西坦公。坦公根據他所提出的疑問來考察他，一見就知道他是法器，用嚴厲的臉色對待他，不與他說一句話。他心中的疑惑更加強烈。一天，坦公上堂，舉出興化打克賓公案來問他。他說：『真是俊俏的獅子兒啊！』坦公點頭認可。他從此依止坦公，不忍離去，被安排掌管維那（寺院中負責維持秩序的僧人）的職務。沒過多久，坦公圓寂。他召集大眾，請云外岫公來接替住持天童寺。他與岫公互相唱和，配合得天衣無縫。岫公常常稱讚他說：『信公是洞宗（曹洞宗）的紅色旗幟，臨濟宗的傑出人才啊！』泰定丙寅年（1326年），行宣政院（元朝管理佛教事務的機構）請求他出任明州觀音寺的住持。他鞭策勉勵徒眾，珍惜每一分每一秒，唯恐失去。天曆己巳年（1329年），遷居到這座山（指天童山）。他不因為地位和名望的崇高，就效仿其他寺院，裝飾華麗的車輿，聚集眾多的侍從，來向人誇耀炫耀。自己拿著一個缽，在吳楚一帶乞食。鎮南王準備了香花，到府中迎接他，虛心向他問道，他所說的話切中要害。鎮南王還拿出達磨像，請求他題寫讚語。他運筆不停頓，文辭旨意深遠精妙，鎮南王非常高興佩服。宣讓王也派遣使者奉上旃檀香和紫伽黎衣，請他開示佛法。
【English Translation】 English version: I once served as a school official in a certain county. My mother, Liu, had a dream one night where a large star fell into our room, with light like fire. She quickly took it and swallowed it, and upon waking, she was pregnant. When the child was born, his appearance was different from ordinary children. His nature was calm and dignified, and he did not act rashly. Only when he saw monks coming to his house would he jump and become intimate with them. When he grew a little older, he studied the Three Sutras under Dai Gong, a Jinshi (a successful candidate in the highest imperial examinations) of the Song Dynasty. He thoroughly understood the meaning of the sutras, but it was not his passion. At the age of fifteen, he left home and followed the monk Zisi of Fahua Temple, serving as a young attendant. Soon after, he had his head shaved and became a full monk, receiving the complete precepts at Wutai Temple. He heard that Quan Gong of Yanqing Banyuan was propagating the principles of the Threefold Contemplation and the Ten Vehicles of the Tiantai school (The Threefold Contemplation refers to the contemplation of emptiness, provisional existence, and the middle way; the Ten Vehicles are the methods of practice in the Tiantai school), so he associated with him. After a long time, he sighed and said, 'The categories of teachings are numerous, vast as the ocean. If one wants to exhaust them, it is truly like counting grains of sand, only to exhaust oneself in vain.' So he left, crossed the Zhe River to the west, and whenever he encountered famous monasteries, he would go to visit and inquire, but the words spoken were mostly incompatible, causing him great frustration. Later, he went to visit Tan Gong of Zhuxi at Tiantong Temple. Tan Gong examined him based on the questions he raised, and upon seeing him, he knew that he was a vessel of the Dharma, treating him with a stern face and not speaking a single word to him. The doubts in his heart grew stronger. One day, Tan Gong ascended the Dharma hall and raised the case of Xinghua hitting Kebin to ask him. He said, 'Truly a handsome lion cub!' Tan Gong nodded in approval. From then on, he relied on Tan Gong and could not bear to leave, and was arranged to be in charge of the position of the director (the monk in charge of maintaining order in the monastery). Not long after, Tan Gong passed away. He gathered the assembly and invited Xiu Gong of Yunwai to succeed as the abbot of Tiantong Temple. He and Xiu Gong echoed each other, cooperating seamlessly. Xiu Gong often praised him, saying, 'Xin Gong is the red flag of the Caodong (Soto Zen) school and the outstanding talent of the Linji (Rinzai Zen) school!' In the year Bingyin of the Taiding era (1326), the Xuanzheng Yuan (the Yuan Dynasty's agency for managing Buddhist affairs) requested him to serve as the abbot of Guanyin Temple in Mingzhou. He urged and encouraged the disciples, cherishing every moment, fearing to lose it. In the year Jisi of the Tianli era (1329), he moved to this mountain (referring to Tiantong Mountain). He did not, because of the loftiness of his position and reputation, imitate other monasteries, decorating luxurious carriages and gathering numerous attendants to boast and show off to others. He carried a single bowl and begged for food in the Wu and Chu regions. The Prince of Zhennan prepared incense and flowers to welcome him to his mansion, humbly asking him questions, and his words hit the mark. The Prince of Zhennan also took out a portrait of Bodhidharma and asked him to write a eulogy. He wrote without stopping, and the words and meaning were profound and exquisite, which greatly pleased and admired the Prince of Zhennan. The Prince of Xuanrang also sent messengers to offer sandalwood incense and a purple kasaya, requesting him to teach the Dharma.
法要。師隨其性資而導之。二賢王雄藩之望。首加崇禮。諸侯庶民無不望風瞻敬。施資填委。姑蘇產奇石。師遂購善工。造多寶佛塔十三層。載歸海東。俾信心者禮焉。(宣讓王施鈔建故。又名太子塔)駙馬都尉。高麗王驛而吉尼。丞相撒敦。以師行上聞。詔賜廣慧妙悟。智寶弘教禪師之號。及金襕法衣一襲。師於此山居十四載。至正改元壬午。住中天竺山。天曆永祚寺。乙酉遷天童。百廢具舉。佛殿之役最鉅。亦撤獘而新之。師建塔中峰之祖庭。慨然有終焉之志。己丑冬。行御史臺奉疏。迎師住大龍翔集慶寺。提唱宗乘。萬耳聳聽。委蛇不迫。而玄機自融。無小無大皆歡然親戴之。乃出衣缽之私。補前未建之堂。會元政大亂。戎馬紛紜。寺事日見艱窘。師處之𥙿如。一不以屑意。一旦晨興。索蘭湯沐浴。更衣趺坐。謂左右曰。吾將歸矣。汝等當以荷法自期。勵精進行可也。言畢而瞑。侍者撼且呼曰。和尚去則去矣。不留片言以示人乎。師復嗔目叱之。侍者呼不已。師握筆書曰。平生為人戾契。七十八年漏泄。今朝撒手便行。萬里晴空片雪。書畢復瞑。時丁酉秋八月二十四日也。壽七十八。臘六十九。停龕七日顏面如生。作禮者旁午。而名薌蠟炬。積如丘陵。九月一日。茶毗于聚寶山前。舍利如菽如麻。五色燦爛。雖
煙所及處。亦纍纍然生。貯以寶瓶。光發瓶外。其弟子坎牛首山東麓。為宮藏之。復建塔于其上。別分爪發衣履𢉉四明之太白山。師賦性恬沖。喜氣溢顏間。生平未嘗以聲色忤人。人有犯之者。頷首而已。然進修極勤。自壯至耄。默誦法華經一部。雖暑爍金。寒折膠。無一日闕者。屢感蓮花香滿院。芬鬱異常。非世間者可比。當明兵下金陵。僧徒散處。師獨晏坐。目不四顧。執兵者滿前。無不擲仗而拜。高皇帝嘗親倖寺中。聽師說法。嘉師言行純愨。特為改龍翔為大天界寺。寺之逋糧在民間者。遣官為徴之。師將告終。前一日帝統兵江陰。夢師服褐色禪袍來見。帝問曰師來何為。對曰將西歸告別耳。帝還聞師遷化。與夢中正同。大悅詔出內府帛幣。助其喪事。且命堪輿家。賀齊叔為卜金藏。舉龕之夕。帝親致奠。送出都門。其寵榮之加。近代無與同者。巋然為一代人天之師。此無他。真則不妄。不妄則近佛之道矣。師有五會語錄行於世。
古鼎祖銘禪師(徑山端嗣)
師諱祖銘號古鼎。奉化應氏子。元叟住靈隱師往參。一日入室。叩黃龍見慈明因緣。端詰曰只如趙州道臺山婆子。被我勘破。慈明笑曰。是罵耶。你道二老漢。用處是同是別。師曰一對無孔鐵錘。端曰黃龍直下悟去又如何。師曰也是病眼見空
【現代漢語翻譯】 現代漢語譯本： 煙所及之處，也纍纍地生長出來。用寶瓶盛放，光芒從瓶外散發。他的弟子坎牛在首山東麓，為他建造宮殿收藏這些（舍利）。又在其上建造佛塔。另外分出指甲、頭髮、衣服、鞋子，埋藏在四明的太白山。大師天性恬淡沖和，喜悅之情溢於言表。一生中從未曾用言語或臉色冒犯過別人。別人冒犯了他，也只是點頭而已。然而在進修方面極其勤奮，從壯年到老年，默默背誦《法華經》一部。即使是酷暑能熔化金屬，嚴寒能凍裂膠，也沒有一天間斷。屢次感到蓮花的香味充滿庭院，芬芳濃郁異常，不是世間的香味可以比擬的。當明朝軍隊攻下金陵（今南京）時（1368年），僧人四處逃散，大師獨自安然端坐，眼睛不向四周觀看。拿著武器的士兵站滿面前，沒有不放下武器而跪拜的。高皇帝（朱元璋）曾經親自到寺廟中，聽大師說法，讚賞大師的言行純樸誠懇，特地將龍翔寺改為大天界寺。寺廟被拖欠的糧食在民間的，派遣官員去徵收。大師將要圓寂時，前一天皇帝統兵在江陰，夢見大師穿著褐色禪袍來見。皇帝問道：『師父來這裡做什麼？』回答說：『將要西歸，特來告別。』皇帝回來后，聽說大師圓寂，與夢中情景完全相同，非常高興，下詔拿出內府的絲綢錢幣，資助他的喪事。並且命令風水先生賀齊叔為他選擇金藏（埋葬舍利的地方）。舉行舉龕儀式的那天晚上，皇帝親自前來致祭，送出都門。他所受的寵愛和榮耀，近代沒有人可以相比。巍然成為一代人天之師。這沒有別的，真實就不虛妄，不虛妄就接近佛的道了。大師有《五會語錄》流傳於世。
古鼎祖銘禪師(徑山端嗣)
大師法名祖銘，號古鼎，是奉化應氏的兒子。元叟（禪師名號）住在靈隱寺時，大師前去參拜。一天進入方丈室，請教黃龍（禪師名號）見到慈明（禪師名號）的因緣。元叟禪師詰問道：『就像趙州（禪師名號）說道臺山婆子，被我勘破。』慈明禪師笑著說：『這是罵人嗎？』你說道二位老漢，他們的用意是相同還是不同？大師說：『是一對沒有孔的鐵錘。』元叟禪師說：『黃龍直接領悟下去又會如何？』大師說：『也是病眼看空。』 English version: Wherever the smoke reached, it grew luxuriantly. It was stored in a precious bottle, and the light emanated from outside the bottle. His disciple, Kan Niu, built a palace for him at the foot of the eastern slope of Shou Mountain to store these (relics). He also built a pagoda on top of it. In addition, he divided his nails, hair, clothes, and shoes and buried them in Taibai Mountain in Siming. The master was naturally calm and peaceful, and his face was full of joy. In his life, he never offended anyone with words or expressions. When others offended him, he would just nod. However, he was extremely diligent in his studies. From his youth to his old age, he silently recited the entire Lotus Sutra. Even in the scorching heat that could melt metal and the freezing cold that could crack glue, he never missed a day. He often felt the fragrance of lotus flowers filling the courtyard, a fragrance that was exceptionally rich and not comparable to that of the world. When the Ming army captured Jinling (now Nanjing) (1368 AD), the monks scattered everywhere, but the master sat quietly alone, his eyes not looking around. The soldiers holding weapons filled the front, and none of them did not drop their weapons and bow down. Emperor Gao (Zhu Yuanzhang) once personally went to the temple to listen to the master preach, praised the master's words and deeds as pure and sincere, and specially changed Longxiang Temple to Datianjie Temple. The temple's arrears of grain among the people were sent officials to collect. When the master was about to pass away, the day before, the emperor led his troops in Jiangyin and dreamed that the master was wearing a brown Zen robe to see him. The emperor asked, 'What are you here for, Master?' He replied, 'I am about to return to the West and come to say goodbye.' When the emperor returned, he heard that the master had passed away, which was exactly the same as in the dream. He was very happy and issued an edict to take out silk and coins from the inner treasury to help with his funeral. And he ordered the feng shui master He Qishu to choose a golden burial place (a place to bury the relics). On the night of the lifting of the coffin, the emperor personally came to pay his respects and sent him out of the capital gate. The favor and glory he received were unmatched in modern times. He stood tall as a teacher of humans and gods of a generation. There is nothing else to this, truthfulness is not falsehood, and not falsehood is close to the Buddha's path. The master's Five Assemblies of Sayings is circulating in the world.
Zen Master Guding Zuming (Jingshan Duan Si)
The master's Dharma name was Zuming, his title was Guding, and he was the son of the Ying family of Fenghua. When Yuan Sou (Zen master's title) lived in Lingyin Temple, the master went to pay his respects. One day, he entered the abbot's room and asked about the cause and condition of Huanglong (Zen master's title) seeing Ciming (Zen master's title). Zen Master Yuan Sou questioned: 'Just like Zhao Zhou (Zen master's title) said about the old woman of Mount Tai, I have seen through her.' Zen Master Ciming smiled and said, 'Is this scolding someone?' You say that the intentions of the two old men, are they the same or different? The master said, 'They are a pair of iron hammers without holes.' Zen Master Yuan Sou said, 'What would happen if Huanglong directly realized it?' The master said, 'It is also a sick eye seeing emptiness.'
【English Translation】 Wherever the smoke reached, it grew luxuriantly. It was stored in a precious bottle, and the light emanated from outside the bottle. His disciple, Kan Niu, built a palace for him at the foot of the eastern slope of Shou Mountain to store these (relics). He also built a pagoda on top of it. In addition, he divided his nails, hair, clothes, and shoes and buried them in Taibai Mountain in Siming. The master was naturally calm and peaceful, and his face was full of joy. In his life, he never offended anyone with words or expressions. When others offended him, he would just nod. However, he was extremely diligent in his studies. From his youth to his old age, he silently recited the entire 'Lotus Sutra'. Even in the scorching heat that could melt metal and the freezing cold that could crack glue, he never missed a day. He often felt the fragrance of lotus flowers filling the courtyard, a fragrance that was exceptionally rich and not comparable to that of the world. When the Ming army captured Jinling (now Nanjing) (1368 AD), the monks scattered everywhere, but the master sat quietly alone, his eyes not looking around. The soldiers holding weapons filled the front, and none of them did not drop their weapons and bow down. Emperor Gao (Zhu Yuanzhang) once personally went to the temple to listen to the master preach, praised the master's words and deeds as pure and sincere, and specially changed Longxiang Temple to Datianjie Temple. The temple's arrears of grain among the people were sent officials to collect. When the master was about to pass away, the day before, the emperor led his troops in Jiangyin and dreamed that the master was wearing a brown Zen robe to see him. The emperor asked, 'What are you here for, Master?' He replied, 'I am about to return to the West and come to say goodbye.' When the emperor returned, he heard that the master had passed away, which was exactly the same as in the dream. He was very happy and issued an edict to take out silk and coins from the inner treasury to help with his funeral. And he ordered the feng shui master He Qishu to choose a golden burial place (a place to bury the relics). On the night of the lifting of the coffin, the emperor personally came to pay his respects and sent him out of the capital gate. The favor and glory he received were unmatched in modern times. He stood tall as a teacher of humans and gods of a generation. There is nothing else to this, truthfulness is not falsehood, and not falsehood is close to the Buddha's path. The master's 'Five Assemblies of Sayings' is circulating in the world. Zen Master Guding Zuming (Jingshan Duan Si) The master's Dharma name was Zuming, his title was Guding, and he was the son of the Ying family of Fenghua. When Yuan Sou (Zen master's title) lived in Lingyin Temple, the master went to pay his respects. One day, he entered the abbot's room and asked about the cause and condition of Huanglong (Zen master's title) seeing Ciming (Zen master's title). Zen Master Yuan Sou questioned: 'Just like Zhao Zhou (Zen master's title) said about the old woman of Mount Tai, I have seen through her.' Zen Master Ciming smiled and said, 'Is this scolding someone?' You say that the intentions of the two old men, are they the same or different? The master said, 'They are a pair of iron hammers without holes.' Zen Master Yuan Sou said, 'What would happen if Huanglong directly realized it?' The master said, 'It is also a sick eye seeing emptiness.'
華。端曰不是不是。師擬進語。端便喝。師當下廓然。至正七年元帝錫號。慧性文敏宏覺普濟禪師。師言行平易。不以繩墨制學者。嘗曰滄海有擇流之心。則成牛跡。春日有遍照之意。仍似螢光。所以大冶烹重。不須九轉。眾產生佛。只在剎那。分之別之。遠之棄之。豈大慈長者之心哉。至正戊戌將遷寂。遺書囑丞相外護。復書偈曰。生死純真。太虛純滿。七十九年。搖籃繩斷。擲筆而逝。茶毗舌根數珠皆不壞。舍利無算。于徑山隆教寶陀分建塔焉。明宋文憲公濂。作師四會語錄序。贊古鼎禪宗。銘公以臨濟十七世孫。四坐道場。為黑白之所宗仰。一旦祝釐江浙省垣。現白光三道。丞相康里公見之。極加敬禮。未幾將示寂。語其徒曰。觀世音蓮臺至矣。安坐而逝。及火化。舌根齒牙數珠俱不壞。五色舍利燦爛無數。國史危先生。已摭其行業。為文勒諸碑。而四會語未有序之者。師之得法上首。今天界禪師西白金公。屬濂作之。濂覽已。合爪言曰。是真正語。是不著有無語。是雷轟電掃語。學者隨所悟入。如慈雲遍覆。法雨普沾。大小根莖皆獲產生。非入正知見具大力量者。孰能與於此。嗚呼。世安復有斯人乎哉。非謂果無之也。求其真淳無偽。若師者鮮也。濂既為敘其事。復歆艷之。歆艷之不足。復作伽陀一章贊之。
其辭曰。我觀我師四會語。一言一句皆真實。河沙妙義總含藏。其中無餘亦無欠。及至能所齊泯時。欲覓片言不可得。有如十萬虛空界。種種色相皆現前。或飛或潛或動植。以至洪纖高下等。枯榮生死及崩竭。瞭然不染虛空相。而亦不出于虛空。真相不如不動故。印昔嘗登寂照場。耳邊一喝三日聾。惟聾故使功用絕。絕後通身皆是耳。自茲出世入翁川。翁川海水亦生耳。但聞魚龍哮吼聲。即使波濤增洶涌。繼升補陀洛伽山。合掌問訊觀世音。目能觀色耳聞聲。音聲何獨以目觀。不知本來無耳目。見所不見聞不聞。盡大千界無礙者。中天竺國凌霄峰。所談妙法皆如是。只因妙法法難思。結集已落第二義。眉間放出白毫光。七寶蓮臺向空至。此皆遊戲神通事。于師之道不相攝。師之道大不思議。千古讚歎莫能盡。姑以第二門中觀。可以洗空于結習。可以觸動于悟機。可以速證於菩提。是宜流通於世間。視如照耀光明幢。我言或誣有如水。
大方聘禪師(天童岫嗣) 樸翁淳禪師 元虛照禪師 竺芳聯禪師(竺西坦下正宗莊嗣) 所庵睿禪師
大千慧照禪師(東嶼海嗣)
師諱慧照。字大千。永嘉麻氏子。麻號積慶之家。宜生上士。父均。母黃氏。既誕。育師寶之勝摩尼珠。師自童年
【現代漢語翻譯】 現代漢語譯本： 其辭曰：我觀察我的老師用四種方式說法（四會語），一言一句都真實不虛。如恒河沙數般眾多的微妙義理全部包含在其中，既沒有剩餘也沒有欠缺。等到能與所（能認知的主體和被認知的客體）都泯滅的時候，想要尋找片言隻語都不可得。猶如十萬個虛空世界，種種色相都顯現在眼前，或飛翔或潛藏或動或植，以至於大小高下等等，枯萎榮盛生死以及崩壞竭盡，都明明白白卻不沾染虛空的本相，而且也不超出虛空。真相不如不動之相，印昔日曾經登上寂照的道場，耳朵邊一聲棒喝，三日都聽不見聲音。正因為聽不見聲音，才使得功用斷絕，斷絕之後全身都是耳朵。從此出世來到翁川，翁川的海水也生出耳朵。只聽到魚龍的哮吼聲，就使得波濤更加洶涌。後來登上補陀洛伽山（補陀洛伽山，觀世音菩薩的道場），合掌問訊觀世音（觀世音菩薩）。眼睛能觀看顏色，耳朵能聽聞聲音，聲音為何獨獨用眼睛觀看？不知道本來就沒有耳朵和眼睛。看見所不能看見的，聽見所不能聽見的，整個大千世界都沒有阻礙。中天竺國（中天竺國，古代印度）的凌霄峰，所談論的微妙佛法都是這樣。只因爲微妙佛法難以思議，結集起來已經落入第二義（第二義，相對究竟真理的方便說法）。眉間放出白毫光（白毫光，佛的三十二相之一），七寶蓮臺向空中飛來。這些都是遊戲神通的事情，與老師的道並不相干。老師的道廣大不可思議，千古讚歎也無法窮盡。姑且用第二門（第二門，方便之門）來觀察，可以洗滌空掉結縛的習氣，可以觸動開悟的機緣，可以迅速證得菩提（菩提，覺悟）。所以應該在世間流通，視如照耀的光明幢。我的話如果虛妄，就如同水一樣。
大方聘禪師(天童岫嗣)，樸翁淳禪師，元虛照禪師，竺芳聯禪師(竺西坦下正宗莊嗣)，所庵睿禪師，大千慧照禪師(東嶼海嗣)
師諱慧照，字大千，永嘉（永嘉，地名，今浙江溫州）麻氏子。麻號積慶之家，宜生上士。父均，母黃氏。既誕，育師寶之勝摩尼珠。師自童年
English version: Its words say: I observe my teacher speaking in four ways (Four kinds of eloquence), every word and every sentence is true and not false. The wonderful meanings like the sands of the Ganges River are all contained within, with nothing remaining and nothing lacking. When the 'knower' and the 'known' (the subject that knows and the object that is known) are both extinguished, it is impossible to find even a single word or phrase. It is like a hundred thousand empty universes, where all kinds of appearances manifest before one's eyes, whether flying or hiding, moving or planted, even to the extent of large and small, high and low, withering and flourishing, birth and death, and collapse and exhaustion, all are clearly understood without being tainted by the nature of emptiness, and also do not go beyond emptiness. The true appearance is not as good as the unmoving appearance. Yin Xi once ascended the platform of silent illumination, and a shout by his ear made him deaf for three days. It was precisely because he was deaf that his function was cut off, and after the cutting off, his whole body was an ear. From then on, he came into the world at Wengchuan, and the seawater of Wengchuan also grew ears. He only heard the roaring of fish and dragons, which made the waves even more turbulent. Later, he ascended Mount Potalaka (Mount Potalaka, the abode of Avalokiteśvara), and greeted Avalokiteśvara (Avalokiteśvara Bodhisattva) with his palms together. The eyes can see colors, and the ears can hear sounds, so why does sound only be seen with the eyes? Not knowing that originally there were no ears and eyes. Seeing what cannot be seen, hearing what cannot be heard, the entire great thousand world is without obstruction. Lingxiao Peak (Lingxiao Peak) in Central India (Central India), the wonderful Dharma spoken there is all like this. Only because the wonderful Dharma is difficult to conceive, the collection has already fallen into the second meaning (second meaning, expedient teachings relative to ultimate truth). A white hair-mark (white hair-mark, one of the thirty-two marks of the Buddha) is emitted from between the eyebrows, and a seven-jeweled lotus platform flies into the sky. These are all matters of playful supernatural powers, and are not related to the teacher's Way. The teacher's Way is vast and inconceivable, and praise throughout the ages cannot exhaust it. Let us tentatively observe it through the second gate (second gate, the gate of expedience), which can wash away the habitual tendencies of bondage, can touch and move the opportunity for enlightenment, and can quickly attain Bodhi (Bodhi, enlightenment). Therefore, it should be circulated in the world, and regarded as a shining banner of light. If my words are false, they are like water.
Zen Master Dafang Pin (Successor of Tiantong Xiu), Zen Master Puweng Chun, Zen Master Yuan Xuzhao, Zen Master Zhufang Lian (Successor of Zhengzong Zhuang under Zhuxi Tan), Zen Master Suo'an Rui, Zen Master Daqian Huizhao (Successor of Dongyu Hai)
The teacher's name was Huizhao, his style name was Daqian, and he was a son of the Ma family of Yongjia (Yongjia, place name, now Wenzhou, Zhejiang). The Ma family was known as a family that accumulated blessings, suitable for producing superior scholars. His father was Jun, and his mother was Huang. At his birth, he nurtured a Mani jewel that surpassed all treasures. The teacher, from his childhood...
【English Translation】 Its words say: I observe my teacher speaking in four ways (Four kinds of eloquence), every word and every sentence is true and not false. The wonderful meanings like the sands of the Ganges River are all contained within, with nothing remaining and nothing lacking. When the 'knower' and the 'known' (the subject that knows and the object that is known) are both extinguished, it is impossible to find even a single word or phrase. It is like a hundred thousand empty universes, where all kinds of appearances manifest before one's eyes, whether flying or hiding, moving or planted, even to the extent of large and small, high and low, withering and flourishing, birth and death, and collapse and exhaustion, all are clearly understood without being tainted by the nature of emptiness, and also do not go beyond emptiness. The true appearance is not as good as the unmoving appearance. Yin Xi once ascended the platform of silent illumination, and a shout by his ear made him deaf for three days. It was precisely because he was deaf that his function was cut off, and after the cutting off, his whole body was an ear. From then on, he came into the world at Wengchuan, and the seawater of Wengchuan also grew ears. He only heard the roaring of fish and dragons, which made the waves even more turbulent. Later, he ascended Mount Potalaka (Mount Potalaka, the abode of Avalokiteśvara), and greeted Avalokiteśvara (Avalokiteśvara Bodhisattva) with his palms together. The eyes can see colors, and the ears can hear sounds, so why does sound only be seen with the eyes? Not knowing that originally there were no ears and eyes. Seeing what cannot be seen, hearing what cannot be heard, the entire great thousand world is without obstruction. Lingxiao Peak (Lingxiao Peak) in Central India (Central India), the wonderful Dharma spoken there is all like this. Only because the wonderful Dharma is difficult to conceive, the collection has already fallen into the second meaning (second meaning, expedient teachings relative to ultimate truth). A white hair-mark (white hair-mark, one of the thirty-two marks of the Buddha) is emitted from between the eyebrows, and a seven-jeweled lotus platform flies into the sky. These are all matters of playful supernatural powers, and are not related to the teacher's Way. The teacher's Way is vast and inconceivable, and praise throughout the ages cannot exhaust it. Let us tentatively observe it through the second gate (second gate, the gate of expedience), which can wash away the habitual tendencies of bondage, can touch and move the opportunity for enlightenment, and can quickly attain Bodhi (Bodhi, enlightenment). Therefore, it should be circulated in the world, and regarded as a shining banner of light. If my words are false, they are like water.
Zen Master Dafang Pin (Successor of Tiantong Xiu), Zen Master Puweng Chun, Zen Master Yuan Xuzhao, Zen Master Zhufang Lian (Successor of Zhengzong Zhuang under Zhuxi Tan), Zen Master Suo'an Rui, Zen Master Daqian Huizhao (Successor of Dongyu Hai)
The teacher's name was Huizhao, his style name was Daqian, and he was a son of the Ma family of Yongjia (Yongjia, place name, now Wenzhou, Zhejiang). The Ma family was known as a family that accumulated blessings, suitable for producing superior scholars. His father was Jun, and his mother was Huang. At his birth, he nurtured a Mani jewel that surpassed all treasures. The teacher, from his childhood...
亦駿利倍常。堅欲入道。聞人誦習契經。合爪諦聽。年十五。往依縣之瑞光院了定。蓋師從兄也。長老良公。知為法器。即剃落為弟子。明年稟持犯于處之天寧。蟬脫萬緣。誓究大不思議事。首謁晦機熙公。于杭之凈慈。未契圓證。一日閱真凈語。至頭陀石擲筆峰處。默識懸解。流汗浹背。時東嶼海公。以石林鞏公世嫡。提唱于蘇之薦嚴。師往謁。嶼問曰。東奔西走將欲何為。師曰特來參禮爾。嶼曰天無四壁。地絕八荒。汝何地措足耶。師抵掌于幾而退。嶼知其夙有所悟。尋復召至。反覆勘辨。師如宜僚擲丸。飛舞空中。嶼甚嘉之。遂留執侍左右。師以為心法既通。不閱藏教。無以闡揚正法。聳人天之聽。乃主藏室于郡之萬壽。天曆戊辰。出世樂清之明慶。集眾而誨之曰。佛法欲得現前。莫存知解。縛禪看教。未免皆為障礙。何如一物不立。而起居自在乎。所以德山之棒。臨濟之喝。亦有甚不得已爾。聞者悅繹而去。至正乙未遷主此山。先是寺以構訟而廢。師以訟興在乎辨難太迫。一處之以寬慈。絕弗與較。且曰我佛得無諍三昧。所以超出群品。我為佛子。可不遵其教耶。眾服其化。寺僧夢一神人衣冠甚偉。飛空而來。僧作禮問之。神人曰。我從阿育王山來。欲請大千師赴供耳。未幾行宣政院。署師往育王。識者以為
玄應。師憫大法陵夷。孳孳誘掖。不遺餘力。嘗垂三關語。以驗參學。其一曰。山中猛虎以肉為命。何故不食其子。其二曰。虛空無向背。何緣有南北東西。其三曰。飲乳等四大海水。積骨如毗富羅山。何者是汝最初父母。此三關最為峻切。惜未有契其機者。後退于妙喜。泉上築室曰。夢庵。因自號為夢世叟。掩關獨處。凝塵滿席不顧也。洪武癸丑十月朔。召門弟子曰。吾將西歸。汝輩有在外者。宜趣其還。越七月屬後事。于住持約之𥙿。公沐浴更衣。索紙書記。書已恬然化滅。臘七十。壽八十五。經三日茶毗。牙齒眼睛及數珠不壞。余成設利羅五色爛然。塔于夢庵之後。師三座道場。有語錄若干卷行世。凡一燈所傳。一雨所潤。雖淺深有殊。各得分愿。師智度沖深。機神坦邁晝則凝坐。夜則兼修凈業。真積力久。覺觀湛然。非言辭所可擬議。且服用儉約。不如恒僧。雖不與時俗低昂。賢士大夫知其誠實。不事矯飾。多傾心為外護。其遇學徒亦以真率。或以事忤之。而聲色不變動。出語質樸不尚葩藻。而指意超于言外。名聞燕都。帝師被以佛德圓明廣濟之號。師略不少動于中。師之操履。為人梗概如此。師之行業。詳見明宋文憲公。所撰石墳碑文。茲僅錄其銘曰。萬緣紛紜。逐物而競。曷以攝之。實惟禪定。禪定斯何
。言辭罔宣。浮翳盡斂。月輪在天。初分一燈。千𦦨交映。如百鍊余。金色逾勝。師之挺生。銳思絕塵。萬里只尺。欲趍頓門。片簡雖微。中具全體。瞥爾觸之。凡情盡死。從抵碩師。勇決其私。振迅奮擲。類獅子兒。出世為人。澍大甘雨。法雷轟轟。震驚百里。海岸孤絕。潮音吐吞。與此大法。殊流同源。神人飛空。持疏來謁。孰知玄微。若合符節。彼舍利羅。寶塔晝扄。助我發機靈光晶熒。翩然西歸。趺坐而滅。示不壞相。火中珠結。生死之關。鮮執其樞。坦然不惑。如人歸廬。前修漸遐。后武思厲。不有昭之。遺則淪墜。太史著銘。勒石山樊。虛空有盡。師道永存。
玠禪師
師之氏族法系。俱莫之考。今按明宋文憲公濂。所撰凈慈。孤峰德公塔銘。其略云。孤峰族姓朱。世家明之昌國。父有成。母黃氏。父與補怛洛迦僧。玠公交。玠聞雞聲入道。凡說法必鼓翅為雞號。玠亡已久。黃夢玠來托宿。覺而有娠。歷十四月而生。據此說。可知孤峰即師之後身也。
明 大基行丕禪師
師諱行丕。號大基。宗說兼通。行解相應。洪武初由佛隴來主是山。
本初原禪師。
祖芳道聯禪師(薦嚴義嗣)
師諱道聯。號祖芳。四明鄞縣陸氏子。年十四。禮崑山薦嚴。悅堂顏得度
。秉戒于鄞之五臺。還侍物先。義于薦嚴有所造詣。洪武丙辰。侍佛心住靈谷。天界曇。延居記室。穆庵康。恕中慍。木庵聰。咸作忘年交。后出世臺之廣孝。遷紫籜。及麻峪景山。明之補陀。越之能仁。末主凈慈。壬申凈慈厄熒惑。師為一新。蜀王賜衲衣盂缽。永樂丙戌。朝廷徴師為釋教總裁。嗣還築室湖濵。曰藕華居。丁亥以事赴召至京。上令住五臺祐國寺。未及升陛。忽語左右曰。吾世緣殆盡。后三日沐浴更衣。趺坐而化。當己丑七月三日也。歸葬藕華居之陰。世壽六十四。僧臘五十。有䂐逸語錄行世。
國朝 潮音旭禪師(萬年徹嗣)
師諱通旭。松江華亭俞氏子也。祖籍新安。居童子時。每遇食以手擊木作梆聲。里人詢之曰。吾集眾以會食耳。父母驗其非凡。乃送歸𥙷洛。剃染于紫竹旃檀林。比長稟具戒。于白龍慧鏡禪師。遍參海內名席。隨侍嘯堂寒泉二老。悉入堂奧。當機不讓。旋受天臺萬年無礙徹老人。屬始開法于慈邑。壽峰。及蕙江聖壽。適普陀初復。師以省祖來山。值定鎮 總戎藍公。自雲中移鎮。建牙之日為 國進香。維時荊榛滿目。慨無主席。合山緇素競以師對。公一見奇之。即請主院事。 藍公交 欽賜帑金千兩。領眾請上堂。師拈香祝 聖畢。乃云二十年前。要津把斷。不通
凡聖。所以紺宇花宮。化作頹垣廢址。蓮臺獅座。鞠為茂草荒榛。聖僧打失鼻孔。金剛碎作微塵。彌勒開張大口。笑他廿四圓通。全沒巴鼻。惟有烏芻瑟摩卻較些子。倒騎佛殿。走出山門。二十年後。八字打開。直得青蓮呈瑞。古柏重榮。于百草頭上。現瓊樓玉殿。革故鼎新。光揚佛日。且道承誰恩力。寰中 天子頒綸敕。閫外將軍有佛心。
大士誕辰說戒上堂。日日香花夜夜燈。春山潑黛雨還晴。戒珠朗潤人人得。便是觀音今日生 佛成道日說戒上堂。若舉于足。當愿眾生。踏斷釋迦老子脊樑。踢瞎達磨鬍子眼睛。是事如是持 結制上堂。鳳不知美。梟不知惡。時至理彰。無勞穿鑿。莫莫祥麟只有一隻角 大士成道日上堂。眾流海為最。眾星月為最。眾聖佛為最。四大道場之中。此山為最。此山之中。以此位為最。千說萬說。以此說為最。若如是說。名為佛說。不如此說。即同魔說。識得此說者。便可與普門大士。同證圓通。其或聞見失真。終是韓盧逐塊。何故。枇杷葉是馬家親。眼裡無筋一世貧。
欽差喇嘛。到山示眾。趙州不下禪床。東林不過虎溪。風高千古。昨日。
命使到山。為甚麼長老走出山門。老我為人無意智。世情隨順是菩提 中秋應祖印之請。示眾。寒山曾有言。吾心似秋月。
【現代漢語翻譯】 現代漢語譯本 凡夫和聖人。以至於莊嚴的寺廟和華麗的宮殿，都化作頹敗的墻垣和廢棄的地址。蓮花寶座和獅子座位，都變成了茂盛的野草和荒涼的灌木。聖僧丟失了鼻孔，金剛碎裂成微塵。彌勒佛張開大嘴，嘲笑那二十四圓通，完全沒有著落。只有烏芻瑟摩（佛教護法神）還稍微強一些，倒騎在佛殿上，走出了山門。二十年後，時來運轉，氣象萬千，青蓮呈現祥瑞，古老的柏樹重新煥發生機。在百草之上，顯現出瓊樓玉殿，革除舊弊，鼎新氣象，光大發揚佛法。且說這是承蒙誰的恩德和力量？是寰宇之中的天子頒佈的詔令，是邊關之外的將軍懷有佛心。
觀音大士誕辰說戒上堂。日日香花供養，夜夜燈火輝煌。春天的山色如墨潑染，雨後更加清新明朗。戒律的寶珠晶瑩潤澤，人人都能獲得，這便是觀音大士今日降生。 佛陀成道日說戒上堂。如果抬起腳，應當發願眾生，踏斷釋迦老子（佛教創始人）的脊樑，踢瞎達摩（禪宗初祖）的鬍子眼睛。這件事就這樣堅持。 結制上堂。鳳凰不知道自己的美麗，貓頭鷹不知道自己的醜惡。時機到了，真理自然彰顯，無需費力穿鑿。麒麟只有一隻角。 觀音大士成道日上堂。眾多的河流，以大海為最大；眾多的星星，以月亮為最大；眾多的聖人，以佛為最大。在四大道場之中，此山為最大；此山之中，以此處為最殊勝。千說萬說，以此說法為最。如果這樣說，就名為佛說；如果不這樣說，就等同於魔說。認識到這種說法的人，便可以與普門大士（觀世音菩薩的別稱）一同證得圓滿通達。如果聽聞和見解失真，終究是獵狗追逐土塊。為什麼呢？枇杷葉是馬家親，眼裡沒有筋的人一輩子貧困。
欽差喇嘛，到山向大眾開示。趙州禪師（唐代禪宗大師）不下禪床，慧遠法師（東晉佛教高僧）不過虎溪。風範高尚，流傳千古。昨日。
欽差大臣到山。為什麼老衲要走出山門？老衲我為人處世沒有心機，順應世情就是菩提。 中秋節應祖印之請，向大眾開示。寒山（唐代詩人）曾經說過，我的心像秋月。
【English Translation】 English version The ordinary and the saintly. So that the majestic temples and flowery palaces are transformed into dilapidated walls and abandoned sites. The lotus platforms and lion thrones are reduced to lush weeds and desolate bushes. The holy monks have lost their nostrils, and the Vajras (Diamond Beings) are shattered into fine dust. Maitreya (The future Buddha) opens his mouth wide, laughing at the twenty-four perfect comprehensions, with no real basis. Only Ucchusma (A Wisdom King) is slightly better, riding backwards on the Buddha hall, walking out of the mountain gate. Twenty years later, fortune turns, and everything changes. Blue lotuses present auspicious signs, and ancient cypress trees regain their vitality. Above all the grasses, magnificent pavilions and jade palaces appear, reforming the old and innovating the new, glorifying and promoting the Buddha's teachings. Now, let's talk about whose grace and power this is due to? It is the decree issued by the Son of Heaven in the realm, and the general outside the border has a heart for the Buddha.
On the birthday of the Great Bodhisattva, a Dharma talk on precepts. Day after day, fragrant flowers are offered, and night after night, lamps shine brightly. The spring mountains are painted with ink, and the rain clears up even more. The jewel of precepts is bright and lustrous, and everyone can obtain it. This is the birth of Avalokiteshvara (The Bodhisattva of Compassion) today. On the day of the Buddha's enlightenment, a Dharma talk on precepts. If you lift your foot, you should vow that all beings will break the spine of Shakyamuni (The founder of Buddhism), and kick blind the eyes of Bodhidharma's (The first patriarch of Zen Buddhism) beard. This matter should be upheld in this way. A Dharma talk on the establishment of precepts. The phoenix does not know its beauty, and the owl does not know its ugliness. When the time comes, the truth will be revealed, and there is no need to force it. The auspicious unicorn has only one horn. A Dharma talk on the day of the Great Bodhisattva's enlightenment. Among the many rivers, the sea is the greatest; among the many stars, the moon is the greatest; among the many saints, the Buddha is the greatest. Among the four great Bodhimandas (places of enlightenment), this mountain is the greatest; among this mountain, this place is the most supreme. Saying it a thousand times, saying it ten thousand times, this saying is the most important. If you say it like this, it is called the Buddha's teaching; if you don't say it like this, it is the same as the devil's teaching. Those who recognize this saying can attain perfect comprehension together with the Great Bodhisattva Pumen (Another name for Avalokiteshvara). If hearing and seeing are distorted, it is ultimately a hunting dog chasing a clod of earth. Why? The loquat leaf is related to the Ma family, and those who have no tendons in their eyes will be poor all their lives.
An imperial lama arrives at the mountain to give instructions to the public. Zen Master Zhaozhou (Zen master of the Tang Dynasty) does not leave his Zen bed, and Dharma Master Huiyuan (eminent monk of the Eastern Jin Dynasty) does not cross the Tiger Creek. The style is noble and passed down through the ages. Yesterday.
An imperial envoy arrives at the mountain. Why does this old monk walk out of the mountain gate? I, the old monk, have no intention in dealing with people, and following the ways of the world is Bodhi (enlightenment). In response to Zu Yin's invitation on the Mid-Autumn Festival, a Dharma talk to the public. Hanshan (poet of the Tang Dynasty) once said, my heart is like the autumn moon.
普陀今指出。卻值個時節。山谷重相招。木樨香更徹。驀召眾云。知得者個時節。古今不離當念。自他不隔毫端。便知晦堂老漢落處。亦知普陀不起于座。已赴來機。無庸腕力。高提祖印。其或未然。山僧重為下個註腳。以拂子作○相云。一月普現一切水。一切水月一月攝其提唱大略如此。師性恬澹。不事浮飾。凡所經營。必使堅固。垂久。十稔之內。百廢具興。近革八十餘年之陋習。遠紹四十二祖之芳猷。德業聞望。煥然中興。弘機偉辯。視眾如己。類元之孚中信禪師。而住院遭逢之時。亦若合符節。意者其再世歟。歲戊寅師抱疾。十月二十八日。以院中事宜。遺書預囑 總戎藍公。十一月朔日。為眾上堂。至初四日午刻。說偈云。住住原無住。行行實不行。要知今日事。覿面甚分明。侍僧擬進湯茶。起坐而逝。世壽五十。嗣法二十五人。有全錄行世。
古心怘禪師(普陀旭嗣)
師諱明怘。松江上海陸氏子。首謁金壇兀庵禪師。發明心要。得法于普陀。康熙戊寅冬。總戎藍公。暨合山請繼席上堂。祝 聖畢。乃云大道絕中邊。了無去來之跡。至真離向背。那有僧俗之分。所以藍大護法。不忘靈山付囑。輔我先師轉法輪。于瓦礫場中。土塊皆作獅子吼。建寶王剎。于荊榛叢里。樗材盡作旃檀香。十年以
【現代漢語翻譯】 現代漢語譯本： 普陀山今天特別指出來。正值這個時節，山谷間再次相互召喚，桂花的香氣更加濃郁。突然召集眾人說：『知道這個時節嗎？』古往今來不離當下這一念，自己和他人之間沒有絲毫隔閡。便知道晦堂老和尚的落腳之處，也知道普陀山不曾離開座位，已經應赴來機，無需費力。高高提起祖印。如果還不明白，山僧再為大家下一個註腳。』用拂塵作一個圓圈的形狀說：『一月普現一切水，一切水月一月攝。』（意思是：一個月亮普遍顯現在所有的水中，所有的水中的月亮又都被這一個月亮所包含。）我的提倡大概就是這樣。 禪師的性格恬淡，不事張揚。凡是他所經營的事情，必定使其堅固，能夠長久。十年之內，各種荒廢的事業都興盛起來。近處革除了八十多年的陋習，遠處繼承了四十二祖的優秀傳統。德行和聲望，煥然一新，使普陀山中興。弘揚佛法的機鋒和雄辯，視眾生如自己。類似於元朝的孚中信禪師，而他住持寺院的遭遇，也好像是符節相合。或許他是孚中信禪師的再世吧。 康熙戊寅年（1698年），禪師身患疾病。十月二十八日，將寺院中的事務，寫成遺書預先囑託總戎藍公。十一月初一日，為大眾上堂說法。到初四日午時，說偈語道：『住住原無住，行行實不行。要知今日事，覿面甚分明。』（意思是：所謂的住，本來就沒有住；所謂的行，實際上沒有行。要知道今天的事情，就在眼前，非常分明。）侍者準備進獻湯茶，禪師起身坐著圓寂了。世壽五十歲，嗣法弟子二十五人，有《全錄》流傳於世。
古心怘禪師（普陀旭嗣）
禪師法名明怘，是松江上海陸氏之子。最初拜謁金壇兀庵禪師，發明心要。後來在普陀山得法。康熙戊寅年（1698年）冬天，總戎藍公以及全寺僧眾，請他繼承席位上堂說法。祝聖完畢，於是說道：『大道絕中邊，了無去來之跡；至真離向背，那有僧俗之分。』（意思是：大道超越了中間和邊緣，沒有來去的軌跡；至真遠離了相對和背離，哪裡有僧人和俗人之分呢？）所以藍大護法，不忘記靈山的囑託，輔佐我的先師轉法輪，在瓦礫場中，土塊都發出獅子吼；建造寶王剎，在荊棘叢里，臭椿木都散發出旃檀香。十年以來，
【English Translation】 English version: Today, Mount Putuo specifically points this out. It is precisely this time of year when the valleys call out to each other again, and the fragrance of osmanthus is even more intense. Suddenly, he summons the assembly and says, 'Do you know this time of year?' From ancient times to the present, it never departs from this present moment; self and others are not separated by a hair's breadth. Then you will know where old Master Huitang landed, and you will also know that Mount Putuo has never left its seat, already responding to the opportunity, without needing to exert effort. He raises the ancestral seal high. If you still don't understand, this monk will add another annotation for everyone.' He uses the whisk to make a circle, saying, 'One moon appears universally in all waters, and all the moons in all waters are contained within one moon.' (Meaning: One moon universally appears in all waters, and all the moons in all waters are contained within this one moon.) My advocacy is roughly like this. The Chan master's nature is tranquil and he does not engage in ostentation. Whatever he manages, he ensures it is solid and lasting. Within ten years, all the abandoned undertakings flourished. In the near term, he eliminated the abuses of more than eighty years, and in the long term, he inherited the excellent traditions of the forty-second ancestor. His virtue and reputation were renewed, revitalizing Mount Putuo. His eloquence in expounding the Dharma and his great debates, he regarded all beings as himself. Similar to Chan Master Fu Zhongxin of the Yuan Dynasty (1271-1368), and his encounter with the abbotship also seemed to match the tally. Perhaps he is the reincarnation of Chan Master Fu Zhongxin. In the year of Wuyin of the Kangxi reign (1698), the Chan master fell ill. On the twenty-eighth day of the tenth month, he wrote a will, entrusting the affairs of the monastery to General Lan in advance. On the first day of the eleventh month, he ascended the hall to preach to the assembly. On the fourth day at noon, he spoke a verse, saying, 'Dwelling, dwelling, originally there is no dwelling; going, going, actually there is no going. If you want to know today's matter, it is very clear right before your eyes.' The attendant prepared to offer soup and tea, and the Chan master sat up and passed away. His age was fifty, and he had twenty-five Dharma heirs. The 'Complete Record' is circulated in the world.
Chan Master Guxin Hu (Successor of Putuo Xu)
The Chan master's Dharma name was Minghu, and he was the son of the Lu family of Shanghai, Songjiang. He first visited Chan Master Wu'an of Jintan, and elucidated the essentials of the mind. Later, he obtained the Dharma at Mount Putuo. In the winter of the year of Wuyin of the Kangxi reign (1698), General Lan and all the monks of the monastery invited him to succeed the seat and ascend the hall to preach. After offering blessings to the emperor, he said, 'The Great Path transcends the middle and the edges, with no traces of coming and going; the Utmost Truth is apart from facing and turning away, so how can there be a distinction between monks and laypeople?' (Meaning: The Great Path transcends the middle and the edges, with no traces of coming and going; the Utmost Truth is apart from facing and turning away, so how can there be a distinction between monks and laypeople?) Therefore, Great Protector Lan does not forget the entrustment of Mount Ling, assisting my late teacher in turning the Dharma wheel, in the field of rubble, even clods of earth roar like lions; building the Bao Wang Temple, in the thickets of thorns, even stinking sumac emits the fragrance of sandalwood. For ten years,
來百廢具興。四海英賢悉皆有賴。不幸先師歸寂。眾舉繼主此席。怘上座自慚涼德。焉敢荷擔重任。到者里事不獲已。祇得勉遵斯命。脫珍御服。披垢膩衣。和光同塵。灰頭土面。雖然如是。一總但遵舊則。何故聻不見道。三年無改於父之道。可謂孝矣。次年春三月。直 翠輦南巡。師至武林。迎 駕請額 皇上親賜寺額。敕建普濟禪寺。帑金並御書。皓月禪心。四字贈之。師回山率眾謝恩。上堂祝 聖畢。舉天童忞祖道。靈山密旨。千聖同宣。少室真宗。萬靈共證。其奈依稀越國者多。彷彿揚州者眾。正如入京朝帝主。才到潼關即便歸。所以不睹廣大門風。焉知威德自在。仔細檢點將來。也是釘樁搖櫓。今日普陀。又則不然。無論京師潼關。揚州越國。只要鬧市裡識得 天子。親見一回。自然千眼頓開。明如杲日。一念無私廓若太虛。拈一機。則千機萬機齊赴。說一句則千句萬句流通。直得堯風蕩蕩。舜日熙熙。野老謳吟。漁樵歌舞。四海清寧。萬民樂業。只如林下道人。受此 天恩。且作么生報。以拂子打圓相云。但將日月為天眼。愿見黃河百度清。
凡他山知識來山。光揚宗要者。附識於後。
天岳晝禪師(弘覺忞嗣)
師云五十年前。曾游此地。而今追憶。恍若同時。召大眾。祇如者個時
【現代漢語翻譯】 現代漢語譯本： 一切都開始復興，四海的英才都依賴於此。不幸的是，先師圓寂，大家推舉我來主持這裡。我怘上座自感德行淺薄，怎敢承擔如此重任？到了這裡，實在是迫不得已，只能勉強遵從大家的意願。脫下華麗的衣服，穿上骯髒的僧衣，與世俗同流合污，蓬頭垢面。雖然如此，一切都遵循舊的規矩。為什麼呢？沒聽過嗎？『三年不改變父親的原則，可以稱得上是孝了。』第二年春天三月，皇上親自南巡，我到武林迎接聖駕，請求賜予寺廟匾額。 皇上親自賜予寺額，敕令建造普濟禪寺，並賜予帑金和御書『皓月禪心』四個字。我回山後率領大家謝恩，上堂祝聖完畢。舉起天童忞祖的道法，靈山的秘密旨意，千聖共同宣揚；少室山的真正宗旨，萬靈共同證明。只是無奈，依稀像在越國的人很多，彷彿在揚州的人也很多。正如去京城朝見皇帝，才到潼關就返回了。所以不能見到廣大的門風，怎麼知道威德的自在？仔細檢查將來，也是釘樁搖櫓。今天的普陀山，又不是這樣。無論是京城潼關，揚州越國，只要在鬧市裡認識天子，親自見一次，自然千眼頓開，明亮如太陽。一念沒有私心，空曠得像太虛。拈起一個機，則千機萬機一起到來；說一句話，則千句萬句流通。使得堯舜時代的風氣浩蕩，陽光溫暖，鄉野老人吟唱，漁夫樵夫歌舞，四海清平，萬民安居樂業。就像林下的道人，受到這樣的天恩，要怎麼報答呢？用拂子打一個圓相說：『但將日月作為天眼，愿見黃河有澄清的一天。』 凡是他山來的知識分子，能夠光大發揚宗門要義的，附在後面記錄。 天岳晝禪師(弘覺忞（Hóngjué mǐn）嗣) 禪師說五十年前，曾經遊歷此地，現在回憶起來，恍如昨日。召集大眾，就像這個時節。
【English Translation】 English version: Everything began to flourish, and all the talents of the land depended on it. Unfortunately, our late teacher passed away, and everyone elected me to preside over this place. I, Abbot Hu, felt that my virtue was shallow, how could I dare to shoulder such a heavy responsibility? Having arrived here, it was truly out of necessity, and I could only reluctantly comply with everyone's wishes. I took off my gorgeous clothes and put on dirty monastic robes, mingling with the world, unkempt and dusty. Even so, everything followed the old rules. Why? Haven't you heard? 'Not changing the principles of one's father for three years can be called filial piety.' In the third month of the following spring, the Emperor personally made a southern tour, and I went to Wulin to welcome the imperial carriage and request a temple plaque. The Emperor personally bestowed the temple plaque, ordered the construction of Puji Chan Temple, and granted funds and the imperial inscription 'Bright Moon Zen Mind'. After returning to the mountain, I led everyone to express gratitude, and after the blessing ceremony, I raised the Dharma of Zen Master Tian Tongmin, the secret decree of Ling Mountain, proclaimed by all the saints; the true purpose of Shao Shi Mountain, witnessed by all spirits. It's just that, unfortunately, there are many who vaguely resemble those in Yue State, and many who seem to be in Yangzhou. It's like going to the capital to see the Emperor, only to return as soon as you reach Tongguan. Therefore, one cannot see the vast style of the gate, how can one know the freedom of power and virtue? Carefully examining the future, it is also like nailing stakes and rowing oars. Today's Mount Putuo is not like this. Whether it is the capital Tongguan, Yangzhou, or Yue State, as long as you recognize the Emperor in the bustling city and see him once, your thousand eyes will naturally open, as bright as the sun. With one thought without selfishness, it is as vast as the void. Pick up one opportunity, and thousands of opportunities will come together; say one sentence, and thousands of sentences will circulate. Making the atmosphere of the Yao and Shun eras vast, the sunshine warm, the old men of the countryside sing, the fishermen and woodcutters dance, the four seas are peaceful, and all people live and work in peace. Just like the Taoist under the forest, receiving such heavenly grace, how should he repay it? He made a circle with the whisk and said, 'But take the sun and moon as the eyes of heaven, and wish to see the Yellow River clear one day.' All scholars from other mountains who can promote and develop the essentials of the sect are recorded at the end. Zen Master Tianyue Zhou (Successor of Hongjue Min) The Zen master said that fifty years ago, he traveled here, and now recalling it, it seems like yesterday. Summoning the masses, just like this season.
字。你作么生解。茲蒙堂頭法侄和尚。請升此座。為眾舉揚。直饒你向未舉以前承當。早是違時失候。自余之輩。何足論之。記得雲門大師有言。聞聲悟道。見色明心。觀世音菩薩將錢買胡餅。放下手原來祇是饅頭。咄。大小云門猶欠悟在。老漢今日出言不怍。謗訕古人。應墮㧞舌地獄去也。眾中莫有相救者么。若救不得。佛法無靈驗久立。
延喜瑢禪師(萬年徹嗣)
師云從來。斯道不虛行。分化名山信有因。太白一燈懸海嶠。滹沱巨浪涌千尋。遠泛滄瀛瞻法席。滿帆風飽出蛟門。主賓契合歡如昔。道誼情深話轉新。非藉潮音大士力。妙莊嚴路也難登。然雖如是。即今親入潮音大士之堂。高昇潮音大士之座。現前聖侶。曲推道誼。申請慇勤。山僧若要說玄說妙。不惟涂污名山。亦恐有玷大士。與么休去歇去。又孤負現前聖侶。一番致意。且即今賓主和融。塤篪迭奏一句作么生。展演良久。卓拄杖云。打面還他州土麥。唱歌須是帝鄉人。
慰弘盛禪師(嘯堂晰嗣)
師云四大海為口。五須彌為髻。此特描寫大士影像。尚非大士法身。今有大導師。現坐普陀洛伽之山。復有天大將軍。共施神力。向銀濤萬頃之中。涌出瓊樓玉殿。說法臺邊。潮聲拍岸。磐陀石上。明月依人。碧水丹山。無非現量
【現代漢語翻譯】 現代漢語譯本： 字。你們如何理解？現在有蒙堂頭的法侄和尚，請他升座，為大家宣揚佛法。即使你在（和尚）未開口之前就領悟了，也已經是錯過了時機。至於其他人，更不用說了。記得雲門大師說過：『聞聲悟道，見色明心。』觀世音菩薩用錢買胡餅（一種芝麻燒餅），放下手一看，原來只是饅頭。』咄！雲門大師即使這樣，仍然欠缺領悟。老衲今天說話不謹慎，誹謗古人，應該墮入拔舌地獄啊。大眾之中，有沒有能救我的？如果救不了，就說明佛法沒有靈驗了。我站立太久了。
延喜瑢禪師（萬年徹的弟子）
禪師說：『從來，佛法真理不會虛假執行，分化到各名山是有原因的。太白峰上的一盞燈懸掛在海邊，滹沱河的巨大波浪翻涌千尋。遠渡滄海，瞻仰佛法道場，滿帆乘風駛出蛟門。主客雙方契合，像過去一樣歡快，道義情誼深厚，談話也更加新穎。如果沒有潮音大士（觀世音菩薩）的力量，妙莊嚴路也很難登上。』雖然是這樣說，現在親自進入潮音大士的殿堂，高昇潮音大士的寶座，在座的各位聖賢同修，推崇道義情誼，申請懇切。如果山僧要說玄說妙，不僅會玷污名山，也恐怕會玷污大士。這樣停止不說，又辜負了在座的各位聖賢同修的一番心意。那麼現在賓主和睦融洽，像塤和篪相互應和一樣，該如何說一句呢？』（禪師）展示演說了很久，用拄杖敲地說道：『打面做饅頭用的還是他鄉的麥子，唱歌必須是帝鄉的人。』
慰弘盛禪師（嘯堂晰的弟子）
禪師說：『用四大海作為口，用五須彌山作為髮髻，這只是描繪大士（觀世音菩薩）的影像，還不是大士的法身。現在有大導師，現坐在普陀洛伽山（觀音菩薩的道場），又有天大將軍，共同施展神力，在銀色波濤萬頃之中，涌出瓊樓玉殿。說法臺邊，潮聲拍打著海岸，磐陀石上，明月依偎著人。碧綠的水，紅色的山，無非都是現量（親眼所見）。』
【English Translation】 English version: Word. How do you interpret it? Now, the Dharma nephew monk of this hall is invited to ascend this seat and proclaim the Dharma to everyone. Even if you understand before he speaks, it is already too late. As for the rest, there's no point in discussing them. Remember what Great Master Yunmen said: 'Hearing sound, realize the Tao; seeing form, clarify the mind.' Guanshiyin Bodhisattva (Avalokiteśvara) uses money to buy sesame cakes (húbǐng), and when he puts them down, they turn out to be just steamed buns (mántou). Tut! Even the great Yunmen still lacks enlightenment. This old monk speaks carelessly today, slandering the ancients, and should fall into the hell of having his tongue pulled out. Is there anyone among you who can save me? If you cannot save me, it means the Buddha Dharma is no longer effective. I have been standing for too long.
Zen Master Yanxi Rong (Disciple of Wan Nian Che)
The Master said: 'From the beginning, the Dharma path has never been in vain; the division and transformation into various famous mountains has a reason. A lamp on Mount Taibai hangs by the sea, and the great waves of the Hutuo River surge thousands of fathoms. Sailing far across the vast ocean, we admire the Dharma seat; with sails full of wind, we leave the Jiao Gate. Host and guest are in harmony, as joyful as before; the friendship of the Tao is deep, and the conversation is even more novel. Without the power of the Great Scholar of the Tide Sound (Guanshiyin Bodhisattva), the path of Wondrous Adornment would be difficult to ascend.' Although that is so, now we personally enter the hall of the Great Scholar of the Tide Sound, ascend the seat of the Great Scholar of the Tide Sound, and the present holy companions promote the friendship of the Tao and earnestly request. If this mountain monk were to speak of the profound and the wonderful, not only would he defile the famous mountain, but he would also be afraid of defiling the Great Scholar. If we stop speaking like this, we would be letting down the good intentions of the present holy companions. So now, with the host and guest in harmony, like the xun (ocarina) and chi (bamboo flute) playing in response to each other, how should we say a phrase?' (The Master) demonstrated and expounded for a long time, and struck the ground with his staff, saying: 'The flour for making steamed buns still comes from the wheat of another land; singing must be done by the people of the imperial homeland.'
Zen Master Wei Hongsheng (Disciple of Xiaotang Xi)
The Master said: 'Using the four great oceans as the mouth and the five Mount Sumerus as the hair bun, this is merely depicting the image of the Great Scholar (Guanshiyin Bodhisattva), and is not yet the Dharma body of the Great Scholar. Now there is a great guide, presently sitting on Mount Potalaka (Mount Putuo) (the Bodhimanda of Guanshiyin Bodhisattva), and there is also a great heavenly general, jointly exerting divine power, and from within the ten thousand acres of silver waves, emerge jade palaces and jeweled halls. By the Dharma-speaking platform, the sound of the tide beats against the shore; on the Banduo Rock, the bright moon leans on people. Green waters and red mountains are all nothing but direct perception.'
境界。山河大地。全露法王之身。現前大眾。人人挾滄海之珠。個個抱卞和之璧。蒙法兄和尚。推升此座。座中衲子。儘是雕金琢玉之詞。老步摧頹。愧乏白雪陽春之調。即今主伴重重。塤篪迭奏。且道如何是唱和一句。潮聲法鼓三千界。雨氣天香十二峰。
寓谷志禪師(大雷慶嗣)
師云白華山畔。大道坦然。海印池邊。真風卓爾。頭頭邁古超今。一一騎聲蓋色。不是觀音耳門。亦非達磨眼睛。所以道。我宗無語句。實無一法與人。只貴倜儻英靈。向未跨船舷已前。赤肩擔荷得去。到者里始有吃棒分。其或稍涉遲疑。依然仲冬嚴寒。有甚共語處。茲值一陽來複。
聖節維新。伏承堂頭和尚。虛己實人。不棄椎魯。命升此座。到者里不免喚七作八。應個時節。若論佛法兩字。不但志上座無啟口分。直饒同堂二十四圓通。一時到來。有口只堪掛壁。何故不見道。此方真教體。清凈在音聞。良哉觀世音。無畏施眾生。拄杖子聽見。遂涌身贊云。善哉希有。難兄難弟。震聲一喝云。被志上座一喝。曼殊大士。卻拽拄杖歸第一座去也。且道還有佛法為人處也無。召眾云。諸昆仲。還識大道么。豎拂云。葭灰飛處陽回律。萬國嵩呼祝太平。下座。
通玄機禪師(本山前住持)
為潮音和尚封龕。
【現代漢語翻譯】 現代漢語譯本 境界，山河大地，完全顯露出法王（Dharmaraja，佛的尊稱）的真身。在座的各位，人人都懷抱著滄海之珠（比喻珍貴的事物），個個都擁有卞和之璧（比喻稀世珍寶）。承蒙法兄和尚推舉我登上這個講座。座中的僧人，所說的都是精雕細琢的言辭。我年老體衰，慚愧缺乏高雅的才能。現在主客相互呼應，如同塤篪（xūn chí，古代樂器）交替演奏。那麼，如何是唱和的一句呢？潮聲如同法鼓響徹三千世界，雨後的氣息如同天香飄散在十二峰。
寓谷志禪師（Yuguzhi，禪師名）（大雷慶嗣（Dalei Qingsi，禪師法號））
禪師說，白華山（Baihua Mountain）旁邊，大道坦蕩開闊。海印池（Haiyin Pool）邊，真正的禪風卓然不群。處處超越古人，事事壓倒其他事物。這不是觀音（Avalokiteśvara）菩薩的耳根圓通，也不是達磨（Bodhidharma）祖師的眼睛。所以說，我宗沒有固定的語句，實際上也沒有一法可以傳授給人。只看重瀟灑豪邁的英靈之氣，在還沒有登上船舷之前，就能赤膊承擔一切。到了這裡，才會有被打棒的份。如果稍微遲疑，仍然如同寒冬臘月般嚴寒，沒有什麼可以共同談論的地方。現在正值冬至一陽來複之時。
聖節（皇帝的生日）迎來新的氣象。承蒙堂頭和尚謙虛待人，不嫌棄我粗陋愚笨，命我登上這個講座。到了這裡，不免要指鹿為馬，應付一下這個時節。如果談論佛法這兩個字，不但是志上座沒有開口的份，即使同堂的二十四位圓通，一時都到來，有口也只能掛在墻上。為什麼呢？不見經上說嗎？『此方（指中國）真正的教法本體，在於清凈的音聲。』觀世音（Avalokiteśvara）菩薩真好啊，能無畏地施予眾生。』拄杖聽見了，於是跳出來讚歎說：『太好了，真是稀有，難兄難弟啊！』禪師大喝一聲說：『被志上座這一喝，文殊（Mañjuśrī）大士卻拖著拄杖回到第一座去了。』那麼，還有佛法可以為人開示的地方嗎？』禪師召集大眾說：『各位同修，還認識大道嗎？』豎起拂塵說：『葭灰飛動之時，陽氣回覆，萬國高呼，祝願太平。』說完下座。
通玄機禪師（Tongxuanji，禪師名）（本山前住持）
為潮音和尚（Chaoyin，禪師法號）封龕（fēng kān，佛教用語，指封閉僧人存放骨灰的龕位）。
【English Translation】 English version The realm, mountains, rivers, and the great earth, all fully reveal the body of the Dharma Raja (Dharmaraja, an honorific title for the Buddha). The present assembly, everyone holds a pearl from the vast sea (a metaphor for precious things), each possesses the jade of Bian He (a metaphor for rare treasures). I am honored by Dharma Brother Abbot to be elevated to this seat. The monks in this assembly all speak words of carved gold and polished jade. I am old and frail, ashamed of lacking the elegant melodies of 'White Snow' and 'Yang Spring'. Now, host and guest respond to each other in layers, like the xun and chi (ancient musical instruments) playing in harmony. Then, how is the line of call and response? The sound of the tide is like the Dharma drum resounding through three thousand worlds, the rain's fragrance is like heavenly incense drifting over the twelve peaks.
Zen Master Yugu Zhi (Zen Master's name) (Dalei Qingsi (Dalei Qingsi, Zen Master's Dharma name))
The Zen Master said, 'Beside White Flower Mountain (Baihua Mountain), the great path is open and vast. By the side of Haiyin Pool (Haiyin Pool), the true Zen wind stands out. Everywhere surpassing the ancients, in everything overwhelming all others. This is not Avalokiteśvara's (Avalokiteśvara) perfect penetration through the ear, nor is it Bodhidharma's (Bodhidharma) eye. Therefore, it is said, 'Our school has no fixed phrases, and in reality, there is no Dharma to give to others.' It only values the unrestrained and heroic spirit, able to bear everything naked before crossing the ship's plank. Arriving here, one will have a share in being struck with a stick. If there is the slightest hesitation, it is still as cold as the depths of winter, with nothing to discuss together. Now, it is the time of the winter solstice, when the yang returns.
The sacred festival (the emperor's birthday) welcomes a new atmosphere. I am honored by the Abbot of this hall, who is humble and sincere, not disdaining my crudeness and ignorance, and ordering me to ascend this seat. Arriving here, I cannot avoid calling a stag a horse, to deal with the occasion. If we discuss the two words 'Buddha Dharma', not only does Zen Master Zhi have no share in opening his mouth, but even if the twenty-four perfect penetrations in the hall all arrived at once, their mouths would only be fit to hang on the wall. Why? Do you not see it said, 'The true essence of the teaching in this land (referring to China) lies in pure sound.' Avalokiteśvara (Avalokiteśvara) is truly good, able to fearlessly bestow upon sentient beings.' The staff heard this, and then jumped out and praised, 'Excellent, truly rare, brothers in hardship!' The Zen Master shouted, 'Being shouted at by Zen Master Zhi, Manjushri (Mañjuśrī) Bodhisattva instead drags his staff back to the first seat.' Then, is there still a place where the Buddha Dharma can be expounded for people?' The Zen Master summoned the assembly and said, 'Fellow practitioners, do you still recognize the Great Path?' Raising the whisk, he said, 'When the ashes of the reed fly, the yang energy returns, and all nations shout in unison, wishing for peace.' After speaking, he descended from the seat.
Zen Master Tong Xuanji (Zen Master's name) (Former Abbot of this Mountain)
Sealing the reliquary (fēng kān, Buddhist term, referring to sealing the niche where a monk's ashes are stored) for Zen Master Chaoyin (Chaoyin, Zen Master's Dharma name).
師云。豎擎天玉柱。拋駕海金梁。全彰祖印。闡明臨濟三玄。垂釣蓮洋。收盡五湖龍象。活瞽人之眼。安已死之心。橫拈倒弄。狼籍彌天。那知收歸一著。猶在老軀手裡。顧左右云。還知收歸一著底句么。貼封條云。斷除凡聖路。不逐四時凋。
普陀列祖錄(終)
【現代漢語翻譯】 現代漢語譯本： 師父說：『高高豎起擎天玉柱，拋開鎮海金梁，完全彰顯祖師的印記，闡明臨濟宗的三玄要義。垂釣于蓮花盛開的海洋，收盡五湖四海的龍象（比喻大乘佛教的傑出人才）。開啟盲人的眼睛，安定已死之人的心。橫拈倒弄，遍佈瀰漫整個天空。哪裡知道收歸一著的關鍵，仍然掌握在老朽我的手裡。』 顧視左右，問道：『還知道收歸一著的究竟含義嗎？』 於是貼上封條，說道：『斷除凡聖之路，不隨四季而凋零。』
《普陀列祖錄》（終）
【English Translation】 English version: The Master said: 'Erecting the jade pillar that supports the sky, casting aside the golden beam that anchors the sea, fully manifesting the ancestral seal, elucidating the Three Mysteries of the Linji (Rinzai) school. Casting a fishing line in the lotus-filled ocean, gathering all the dragons and elephants (a metaphor for outstanding talents in Mahayana Buddhism) from the five lakes. Opening the eyes of the blind, pacifying the hearts of the dead. Manipulating and overturning, scattering across the entire sky. How could you know that the key to the final return is still held in my old body?' Looking around, he asked: 'Do you still know the ultimate meaning of the final return?' Then he affixed a seal, saying: 'Cutting off the path of the mundane and the sacred, not withering with the four seasons.'
The Record of the Ancestors of Putuo (End)